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ti HESERVE 
SISTCjRiCAi SOCIETY, 
CLEVELAND, Q, 
THE 

WORKS 



OF 

FRANCIS BACON, 

BARON VERULAM, VISCOUNT ST. ALBANS, AND LORD HIGH 
CHANCELLOR OF ENGLAND. 



5^4 _ — 

Hi I 

MISCELLANEOUS WRITINGS 



Philosophy, Morality, and Religion. 




LONDON: 
PRINTED BY J. CUNDEE, IVY-LANE, 

FOR M. JONES, PATERNOSTER-ROW, 
1802. 






West. Ees. Hte*. Soc. 



V/ 






Contents. 



Page 
OPHTHEGMS 1 

lamenta Rationalia : or, Elegant Sentences 76 

r t Notes for Civil Conversation 88 

L er to Lord Mountjoye, on the Colours of Good and 

/il 90 

ragment of the Colours of Good and Evil 92 

e of the Colours, or Appearances of Good and 
Evil, and their Degrees, as Places of Persuasion and 
Dissuasion, and their several Fallacies and the Elen- 

ches of them . . . . 94 

New Atlantis 117 

Letter to Sir Henry Saville 184 

Helps for the Intellectual Powers 186 

Helps of the Intellectual Powers 1 92 

Filura Labyrinthi, sive Formula Inquisitionis 196 

Sequela Chartarum ; sive, Inquisitio Legitima de Calore 

et Frigore , 212 

The Characters of a Believing Christian, in Paradoxes 

and seeming Contradictions 226 

Praver made and used by the Lord Chancellor Bacon 234 

An Essay on Death 238 

Letter to the Marquis Fiat, relating to the Essays . . 247 
To the Earl of Arundel and Surrey : just before his 

death, being the last Letter he ever wrote 248 

The last Will of Francis Bacon Viscount St. Alban . . 249 



PREFACE. 



IN our introductory remarks to the present volume, it is un- 
necessary, after the various panegyrics which have been passed 
upon its illustrious author, to say much of that original ge- 
nius, and those vast acquirements which have so justly con- 
ferred on him the title of the first great reformer of philoso- 
phy, and marked out in the progress of sound knowledge and 
the elucidation of true science, paths that have been so suc- 
cessfully trodden by a Boyle, a Locke, and even a Newton 
himself. 

This miscelany of Lord Bacon's productions, is intended 
as a companion to the elegant edition of his Essays, just pub- 
lished *; and will, wt trust, be found to possess, both in point 
of judicious selection, and valuable matter, genuine claims 
to public favour. Among the articles which it contains are 
his Apophthegms — Ornamenta Rationalia ; or, Ele- 
gant Sentences — the Colours of Good and Evil — the 
New Atlantis — Filum Labyrinthi — Sequela Char- 
tarum, and the Essay on Death. 

In the Apophthegms he proves himself a master in the art 
of relating short pleasant stories, the useful application of 
which cannot be mistaken by any common understanding ; and 
his Elegant Sentences may even now rank as models of perfec- 
tion in this species of composition They are the result of 
deep and h)ig refection ; for he well knew that nature is a 

* See the end of the volume. 



1V PREFACE. 

labyrinth in whic\ the very haste we move with makes us lose 
our way. It is in those precepts, the standards of human 
action, that Bacon particularly excelled. They are all found- 
ed in a profound knowledge of life, and in a most accurate 
discrimination of the motives by which the passions of mankind 
are actuated ; and they are strengthened by a force of siynili- 
tude, which neither sophistry nor sarcasm in their happiest 
vein can weaken. It has been wisely observed by Dr. Johnson, 
that " he may be justly numbered among the benefactors of 
mankind, who contracts the great rules of life into short sen- 
tences, thai may be easily impressed on the memory, and 
taught by frequent r recur habitually to the 

mind;" and those who peruse the following, will not deny 
that our author is entitled to an eminent rank in the list- — ■ — 

" Round dealing is the honour of a mans nature; and a 
mixture of falsehood is like allay in gold or silver, which may 
make the metal work the better, but embaseth it. 

" As in nature things move more violently to their place: 
so virtue in ambition, is violent; in authority, settled and 
calm. 

" God never wrought miracles to convince atheists, because 
his ordinary works convince it, 

" All precepts concerning kings, are, in effect, compre' 
heiided in these remembrances; remembe, thou art a man ; 
remember thou art God's vicegerent. The one bridleth their 
power, and the other their will, 

" It were good that men, in their innovations, vmuld fol- 
low the example of time itself, which indeed innovateth greatly, 
hut quietly, and by degrees scarce to be perceived. 

"The best governments, are always subject to be like the 
fairest crystals, where every icicle or grain is seen y which in 
a fouler stone is never perceived." 



PREFACE. V 

Of the acuteness of Bacon's discernment and the rare pa- 
tience with which he was accustomed to investigate subjects of 
uncommon difficulty, we have a memorable instance inhis Co- 
lours of Good and Evil. What was obscure in Aristotle, he 
has cleared up] what was subtile, and sometimes altogether 
unintelligible by the great majority of readers, he has simpli- 
fied in language equally plain and convincing, and many seem- 
ing contradictions, which had for ages baffled the acuteness 
of commentators, he has satisfactorily reconciled. Although 
in this essay, he has had his light from the Stagyrite, yet he 
has so improved upon his original, that the work may be truly 
called his own. 

The New Atlantis abounds in such rich and curious mate- 
rials, that every admirer of rational enquiry and universal 
knowledge, must lament he left it in an unfinished state. De- 
signed to comprehend in its various branches the animate and 
inanimate world, it was undertaken upon a scale, perhaps, 
too great for the genius and acquirements of any single mind 
to bring the undertaking to perfection. In the part which he 
accomplished, Lord Bacon has, however, proved, that uo 
man could be better qualifie ■ for the arduous task than him- 
self. His description of the institution or order, called Solo- 
mon's House, evinces a conception capable of embracing his 
subject in its most minute details, and a perspicuity of ar- 
rangement which we look for in vain in the philosophical works 
of antiquity, The vast extent of the plan is manifest at least 
in its outlines from his own v:ords, on the institution; — " It 
is dedicated to the study of the works and creatures of God;" 
and in effecting the obj ect of this new society, which isthe know- 
ledge of causes, and secret motions of things, aud the enlarging 
of the bounds of human empire to the accomplishment of all 
things possible, he gives a finished example of the lucidus ordo. 
Having set forth the end of their foundation, he describes the 
b 



VI PREFACE. 

preparations and instruments they have for their vwrks; — the 
several employments and functions whereto the members are 
respectively assigned, and the ordinances and rites which theu 
observe. It will be sufficient to observe that in these enume- 
rations, no topic is omitted which experience had taught him 
could be useful or entertaining to mankind. 

In the Filum Labyrinthi, the obstacles to the progress of sci- 
ence in his time, are exposed with a clearnes and brevity which 
cannot be too much admired. Speaking of the opinions winch 
he entertained, he says: 

" He (Lord Bacon) thought also that knowledge is uttered 
to men in a form, as if every thing were finished ; for it is 
reduced into arts and methods, which in their division do seem 
to include all that may be. And how weakly soever the parts 
are filled, yet they carry the shew and reason of a total; and 
thereby the writings of some received authors, go for the very 
art: whereas antiquity used to deliver the knowledge, which 
the mind of man had gathered in ohservatioris, aphorisms, or 
short or dispersed sentences, or small tractates of some parts, 
that they had diligently meditated and laboured; which did 
invite men, both to ponder that which was invented, and 
to add and supply further. But now sciences are deliver- 
td as to be believed, and accepted, and not to be examined 
and further discovered; and the succession is between 
master arid disciplt, and not between inventor and continuer 
or advancer ; and, therefore sciences stand at a stay, and 
have done for many ages, and that which is positive is fixed, 
and that which is question is kept question, so as the columns 
of no farther proceeding are pitched. And therefore he 
saw plainly, men had cut themselves off from further in- 
vention; and that it is no marvel, that that is not obtained, 
which hath not been attempted, but rather shut out and de- 
barred/ 3 



PREFACE. VII 

How Locke and Newton have profited from these remarks, 
the enlightened world can attest. 

Sequela Chart arum ; or, the disquisition respecting heat 
and cold, although it may be considered as imperfect in some 
points of view, in consequence of recent improvements in that 
part of natural philosopliy, is generally supported by the force 
of experiment. 

Of the true christian spirit by which the mind of this great 
man was animated, we have irresistible evidence in Jiis Cha- 
racter of a Believing Christian, exemplified in Paradoxes and 
seeming Contradictions ; in the Essay on Death, and in the 
Prayer, made and used by himself The awe inspired by the 
commencement of the Essay must be felt — it cannot be de- 
scribed. How simple, yet how luminous and awful are the 
opening sentences ! 

" I have often thought upon death, and find it the least of 
all evils. All that which is past is a dream; and he that 
hopes or depends upon time coming, dreams waking. So much 
of our life, as we have discovered, is already dead ; and all 
those hours which we share, even from the breast of our mother, 
until we return to our grandmother the earth, are part of our 
dying days; whereof even this is one, and those that succeed 
are of tire same nature, for we die daily ; and as others have 
given place to us, so we must give way to others." 

We must not pass unnoticed his Short Notes for Civil 
Conversation, which contain precepts, that miglit be well 
expanded into a large volume. His Helps of the Intellec- 
tual Powers, in which he gives many excellent rules for 
governing, confirming, and enlarging, by custom and exer- 
cise, the motions and faculties of the wit and memory. 

This volume also contains Two Letters, the one relative to 
the Essays, addressed to the Marquis Fiat, the other, which 
b2 



Vlll PREFACE. 

he wrote just before his death to the Earl of Arundel and Sur- 
rey, * and his Last Will. 

Most of the articles published in this edition were metho- 
dized, enriched, or originally written by Lord Bacon, in the 
hours of disgrace and retirement. Although his character 
had been justly stained by his own corruption, and his conni- 
vance at the profligate venality of his dependants, his genius 
continued unimpaired, and, seemed to derive new vigour from 
the privacy of his contemplations, and his melancholy eiperi- 
ence of the instability of all human grandeur. Adversity, 

" Which, like the toad, ugly and venomous, 
" Wears yet a precious jewel in his head;" 

was to his jihilosophicul mind the source of additional fame, 
and his guilt and his misfortunes proved but incitements to use- 
ful and honourable studies. 

To the last moment he entertained a just and dignified sense 
of the importance of his labours to mankind, and this senti- 
ment is expressed in a single passage of his will. Having be- 
queathed his soul and body in the usual form, directed the 
place of his interment, and stated the charge of his funeral, 
he says — " For my name and memory, I leave it to men's 
charitable speeches, and to foreign nations, and the next 
ages." Posterity has not only acknowledged the justice of 
this appeal, but even seemed desirous to forget that he ever 
offended; and the animated effusions of a Thomson may be 
considered as the eulogy of his own countrymen as well as 
that of foreign nations: 



* He died in the house of Lord Arundel, and in the letter, the last 
he wrote before his death, he compares himself to a celebrated philoso- 
pher of antiquity, Pliny the elder; who perished by enquiring with too 
dangerous a curiosity, into the first great eruption of Vesuvius 



PREFACE. IX 

Thine is a Bacon ; hapless in his choice, 

Unfit to stand the civil storm of state, 

And thro' the smooth barbarity of courts, 

With firm but pliant virtue, forward still 

To urge his course : him for the studious shade 

Kind Nature form'd, deep, comprehensive, clear, 

Exact, and elegant; in one rich soul, 

Plato, the Stagyrite, and Tullyjoin'd. 

The great deliverer he ! who from the gloom 

Of cloiiter'd monks, and jargon-teaching schools, 

Led forth the true Philosophy, there long 

Held in the magic chain of words and forms, 

And definitions void : he led her forth, 

Daughter of Heaven ! that slow descending still, 

Investigating sure the chain of things, 

Wiih radiant finger points to Heaven again. 

The character given by Dryden nf Plutarch's style may be 
affixed to that of Lord Bacon ; and is so happily expressed, 
that it would be unjust not to quote the very words ; " As for 
Plutarch, his style is so particular, that there is none of the 
ancients to whom ice can properly resemble him. And the 
reason is obvious; for being conversant in so great a variety 
of authors, and collecting from all of them, what bethought 
most excellent, out of the confusion, or rather the mix- 
ture of all their styles, he formed his own, which partaking 
of each, was yet none of them, but a compound of them all, 
like the Corinthian metal, which had in it gold, and brass, 
and silver, and yet ioas a species by itself." 

The engraving prefixed to this volume, representing Lord 
Bacon sitting, is executed after an original print of the mo- 
nument erected to him in St. Michael's church near St. Alban's, 
by Sir Thomas Meautys, with the following inscription ■ — — 



FRANCISCVS BACON BARO DE VERVLAM S*'. ALB ni . VIC" 

SEV NOTIORIBVS TITVE1S 

SCIENTIARVM LVMEN FACVNDI^ LEX 

SIC SEDEBAT. 

QVI POSTQVAM OMNIA NATVRALIS SAPIENTTJE 

ET CIVILIS ARCANA EVOLVISSET 

NATVR.E DECRETVM EXPLEVIT 

COMPOSITA SOLVANTVR 

AN DNI. M. DC. XXVI. 

£TAT S : LXVI. 

TANTI VIRI 

MEM : 

THOMAS MEAVTYS 

SVPERSTITIS CVLTOR 

DEFVNCTI ADMIRATOR 

II . P 



PREFACE BY LORD BACOX. 



JULIUS CiESAR did write a collection of apophthegms, 
as appear in an epistle of Cicero ; so did Macrobius a con" 
sular man. I need say no more for the worth of a writing 
of that nature. It is pity Caesar's book is lost : for I ima- 
gine they were collected with judgment and choice ; whereas 
that of Plutarch and Stobseus, and much more the modern 
ones, draw much of the dregs. Cert inly they are of ex- 
cellent use. They are mucrones verborum, pointed speeches. 
" The words of the wise are as goads," saith Solomon. Ci- 
cero prettily calleth them Salinas, salt-pits, that you may ex- 
tract salt out of, and sprinkle.it where you will. They serve 
to be interlaced in continued speech. They serve to be re- 
cited upon occasion of themselves. They serve if you take 
out the kernel of them, and make them your own. I have 
for my recreation among more serious studies, collected 
some few of them : * therein fanning the old, not omitting 
any, because they are vulgar, (for many vulgar ones are 
excellent good ;) nor for the meanness of the person, but 
because they are dull and flat ; and adding many new, that 
otherwise would have died. 

* This collection his lordship made out of his memory, without turn- 
ing to any book. 



APOPHTHEGMS. 



i. V^UEEN Elizabeth, the morrow of her co- 
ronation, (it being the custom to release prisoners, 
at the inauguration of a prince), went to the 
chapel; and in the great chamber, one of her 
courtiers, who was well known to her, either out 
of his own motion, or by the instigation of a wiser 
man, presented her with a petition; and before a 
great number of courtiers, besought her with a 
loud voice, that now this good time, there might 
be four or five principal prisoners more released : 
those were the four evangelists and the apostle St. 
Paul, who had been long shut up in an unknown 
tongue, as it were in prison ; so as they could not 
converse with the common people. The Queen 
answered very gravely, that it was best first to en- 
quire of them, whether they would be released or no. 
2. Queen Ann Bullen, at the time when she 
was led to be beheaded in the Tower, called one 



of the king's privy chamber to her, and said unto 
him, commend me to the king, and tell him, that 
he hath been ever constant in his course of advanc- 
ing me ; from a private gentlewoman he made me 
a marchioness j and from a marchioness a queen ; 
and now, that he hath left no higher degree of 
earthly honour, he intends to crown my innocency 
with the glory of martyrdom. 

3. His majesty James the first, king of Great 
Britain, having made unto his parliament an ex- 
cellent and large declaration, concluded thus ; 1 
have now given you a clear mirror of my mind ; 
use it therefore like a mirror, and take heed how 
you let it fall*or how you soil it with your breath. 

4. A great officer in France was in danger to 
have lost his place j but his wife, by her suit and 
means making, made his peace ; whereupon a 
pleasant fellow said, that he had been crush'd* 
but that he saved himself upon his horns. 

5. His majesty said to his parliament at another 
time, finding there were some causeless jealousies 
sown amongst them ; that the king and his people, 
(whereof the parliament is the representative body,) 
were as husband and wife ; and therefore, that of 
all other things, jealousy was between them most 
pernicious. 

6* His majesty, when he thought his council 



might note in him some variety in businesses, 
though indeed he remained constant, would say, 
that the sun many times shineth watery ; but it is 
not the sun which causeth it, but some cloud rising 
betwixt us and the sun : and when that is scatter- 
ed, the sun is as it was, and comes to his former 
brightness. 

7. His majesty, in his answer to the book of 
the cardinal of Evereux, (who had in a grave ar- 
gument of divinity, sprinkled many witty orna- 
ments of poesy and humanity), saith ; that these 
flowers were like blue, and yellow, and red 
flowers in the corn, which make a pleasant shew 
to those that look on, but they hurt the corn. 

8. Sir Edward Coke being vehement against the 
two provincial councils of Wales, and the north, 
said to the king ; there was nothing there but a 
kind of confusion and hotch-potch of justice: one 
while they were a star-chamber ; another while a 
kingVbench ; another, a common-pleas ; another, 
a commission of oyer and terminer. His majesty 
answered ; why, Sir Edward Coke, they be like 
houses in progress, where I have not, nor can 
have, such distinct rooms of state, as I have here at 
Whitehall, or at Hampton-court. 

9. The commissioners of the treasury moved 
the King for the relief of his estate, to disafforest 



some forests of his, explaining themselves of such 
forests as lay out of the way, not near any of the 
king's houses, nor in the course of his progress ; 
whereof he should never have use nor pleasure. 
Why, (saith the king) do you think that Solomon 
had use and pleasure of all his three hundred con- 
cubines ? 

10. His majesty, when the committees of both 
houses of parliament presented unto him the instru- 
ment of union of England and Scotland, was merry 
with them ; and amongst other pleasant speeches, 
shewed unto them the laird of Lawreston a Scotch- 
man, who was the tallest and greatest man that 
was to be seen, and said ; well, now we are all 
one, yet none of you will say, but here is one 
Scotchman greater than any Englishman, which 
was an ambiguous speech ; but it was thought he 
meant it of himself. 

11. His majesty would say to the lords of his 
council when they sate upon any great matter, and 
came from council in to him, well, you have set, 
but what have you hatched? 

12. When the arch-duke did raise his siege from 
the Grave, the then secretary came to queen Eliza- 
beth. The queen (having first intelligence there- 
of), said to the secretary, wote you what ? The 
arch-duke is risen from the grave. He answered ; 



what, without the trumpet of the arch-angel ? 
The queen replied, yes ; without the sound of 
trumpet. 

13. Queen Elizabeth was importuned much by 
my lord of Essex, to supply divers great offices that 
had been long void : the queen answered nothing 
to the matter; but rose up on the sudden, and 
said : I am sure my office will not be long void. 
And yet at that time there was much speech of 
troubles, and divisions about the crown, to be after 
her decease : but they all vanished ; and King 
James came in, in a profound peace. 

14. The council did make remonstrance unto 
Queen Elizabeth, of the continual conspiracies 
against her life ; and namely, that a man was late- 
ly taken, who stood ready in a very dangerous 
and suspicious manner to do the deed : and they 
shewed her the weapon, wherewith he thought to 
have acted it. And therefore they advised her, 
that she should go less abroad to take the air, weak- 
ly attended, as she used. But the queen answer- 
ed ; that she had rather be dead, than put in cus- 
tody. 

15. Henry the fourth of France his queen was 
young with child ; count Soissons, that had his ex- 
pectation upon the crown, when it was twice or 
thrice thought that the queen was with child be- 
fore, said to some of his friends, that it was but 



with a pillow. This had some ways come to the 
king's ear ; who kept it till such time as the queen 
waxed great : then he called the count of Soissons 
to him, and said, laying his hand upon the queen's 
belly ; come cousin, is this a pillow ? The count 
of Soissons answered ; yes, sir, it is a pillow for 
all France to sleep upon. 

16. The said king Henry the fourth was moved 
by his parliament to war against the protestants : 
he answered, yes, I mean it ; I will make every 
one of you captains: you shall have companies as- 
signed you. The parliament observing whereunto 
his speech tended, gave over, and deserted the mo- 
tion. 

17. Queen Elizabeth was wont to say, upon 
the commission of sales, that the commissioners 
used her like strawberry-wives, that layed two or 
three great strawberries at the mouth of their pot, 
and all the rest were little ones ; so they made her 
two or three good prizes of the first particulars, but 
fell straightways. 

1 8. Queen Elizabeth used to say of her instruc- 
tions to great officers, that they were like to gar- 
ments, straight at the first putting on, but did by 
and by, wear loose enough. 

19. A great officer at court, when my lord of 
Essex was first in trouble ; and that he, and those 
that dealt for him, would talk much of my lord's 



friends, and of his enemies, answered to one of 
them ; I will tell you, 1 know but one friend and 
one enemy my lord hath ; and that one friend is the 
queen, and that one enemy is himself. 

20. The book of deposing king Richard the se- 
cond, and the coming in of Henry the fourth, sup- 
posed to be written by doctor Hay ward, who was 
committed to the Tower for it, had much incensed 
queen Elizabeth ; and she asked Mr. Bacon, being 
then of her council learned, whether there were 
any treason contained in it ? Who intending to do 
him a pleasure, and to take off the queen's bit- 
terness with a merry conceit, answered; no, 
madam, for treason I cannot deliver opinion that 
there is any, but very much felony : the 
queen apprehending it gladly, asked, how ; and 
wherein? Mr. Bacon answered, because he had 
stolen many of his sentences and conceits out of 
Cornelius Tacitus. 

21. Queen Elizabeth being to resolve upon a 
great officer, and being by some, that canvassed 
for others, put in some doubts of that person, whom 
she meant to advance, called for Mr. Bacon; and 
told him, she was like one with a lanthorn seeking 
a man, and seeming unsatisfied in the choice she 
had of a man for that place. Mr. Bacon answered 
her, that he had heard that in old time, there was 
usually painted on the church walls the day of doom, 



8 



and God sitting in judgment, and saint Michael by 
him, with a pair of balances; and the soul, and the 
good deeds in the one balance; and the faults, and 
the evil deeds in the other : and the soul's balance 
went up far too light. Then was our lady painted 
with a great pair of beads, who cast them into the 
light balance, and brought down the scale : so he 
said ; place and authority, which were in her ma- 
jesty's hands to give, were like our lady's beads, 
which though men, through any imperfections, 
were too light before, yet when they were cast in, 
made weight competent. 

22. Queen Elizabeth was dilotary enough in 
suits, of her own nature; and the lord treasurer 
Burleigh being a wise man, and willing therein to 
feed her humour, would say to her ; madam, you 
do well to let suiters stay ; for I shall tell you, bis 
dat, qui cito dat 5 if you grant them speedily, they 
will come again the sooner. 

23. Sir Nicholas Bacon, who was keeper of the 
great seal of England, when queen Elizabeth, in 
her progress, came to his house at Gorhambury,. 
and said to him ; my lord, what a little house have 
you gotten ? answered her, madam, my house is 
well, but it is you that have made me too great for 
my house. 

24. There was a conference in parliament, be- 
tween the lords house, and the house of commons, 



about a bill jf accountants, which came down 
from the lords to the commons : which bill prayed, 
that the lands of accountants, whereof they were 
seized when they entered upon their office, might 
be liable to their arrears to the queen. But the 
commoners desired, that the bill might not look 
back to accountants that were already, but extend 
only to accountants hereafter. But the lord trea- 
surer said ; why, 1 pray you, if you had lost your 
purse by the way, would you look forwards, or 
would you look back ? The queen hath lost her 
purse. 

25. My lord of Leicester, favourite to queen 
Elizabeth, was making a large chace about Corn- 
bury park ; meaning to enclose it with posts and 
rails ; and one day was casting up his charge what 
it would come to. Mr. Goldingham, a free spoken 
man, stood by, and said to my lord; methinks your 
lordship goeth not the cheapest way to work. Why 
Goldingham, said my lord ? Marry, my lord, said 
Goldingham, count you but upon the posts, for 
the country will find you railing. 

26. The lord-keeper, Sir Nicholas Bacon, was 
asked his opinion by queen Elizabeth, of one of 
these monopoly licences ? And he answered, ma- 
dam, will you have me speak the truth 1 Licentia 
omnes deteriores sumos : we are all the worse for 
licences. 



11 



27. My lord of Essex, at the succour of Roan, 
made twenty four knights, which at that time was 
a great number. Divers of those gentlemen were 
of weak and small means ; which when Queen 
Elizabeth heard, she said ; my lord might have 
done well to have built his alms-house, before he 
made his knights. 

28. The deputies of the reformed religion, after 
the massacre which w r as at Paris upon Saint Bar- 
tholomew's day, treated with the king and queen - 
mother, and some other of the council, for a peace. 
Both sides were agreed upon the articles. The 
question was, upon the security, for the perform- 
ance. After some particulars propounded and re- 
jected, the queen-mother said, why, is not the 
word of a king sufficient security ? One of the de- 
puties answered ; no, by St. Bartholomew, madam. 

29. When peace was renewed with the French 
in England, divers of the great counsellors were 
presented from the French with jewels : the Lord 
Henry Howard, being then Earl of Northampton, 
and a counsellor, was omitted. Whereupon the 
king said to him, my lord, how happens it that you 
have not a jewel as well as the rest? My lord 
answered, according to the fable in iEsop; non 
sum gallus, itaque non reperi gemmam. 

30. Sir Nicolas Bacon being appointed a judge 
for the northern circuit, and having brought his 



10 



trials that came before him to such a pass, as the 
passing of sentence on malefactors, he was by 
one of the malefactors mightily importuned for to 
save his life ; which when nothing that he had said 
did avail, he at length desired his mercy on the ac- 
count of kindred. Prithee, said my lord judge, 
how came that in ? Why, if it please you, my 
lord, your name is Bacon, and mine is Hog, and in 
all ages Hog and Bacon have been so near kin- 
dred, that they are not to be separated. Ay, but 
replied judge Bacon, you and I cannot be kindred, 
except you be hanged; for Hog is not Bacon until 
it be well hanged.. 

3 1 . Two scholars and a countryman travelling 
upon the road, one night lodged all in one inn, and 
supped together, where the scholars thought to have 
put a trick upon the countryman, which was 
thus ; the scholars appointed for supper two 
pigeons, and a fat capon, which being ready, was 
brought up, and they having set down, the one 
scholar took up one pigeon, the other scholar took 
the other pigeon, thinking thereby that the coun- 
try man should have sate still, until that they 
were ready for the carving of the capon ; which he 
perceiving, took the capon and laid it on his 
trencher, and thus said; daintily contrived, every 
man a bird. 



12 



32. Jack Roberts was desired by his taylor, 
when the reckoning grew somewhat high, to have 
a bill of his hand. Roberts said, I am content, 
but you must let no man know it. When the tay- 
lor brought in the biH, he tore it as in choler, and 
said to him, you use me not well, you promised 
me that no man should know it, and here you have 
put in, Be it known unto all men by these presents. 

33. Sir Walter Rawleigh was wont to say of 
the ladies of Queen Elizabeth's privy chamber, 
and bed chamber, that they were like witches, they 
could do hurt, but they could do no good. 

34-. There was a minister deprived for incon- 
formity, who said to some of his friends, that if 
they deprived him, it should cost an hundred men's 
lives. The party understood it, as if being a tur- 
bulent fellow, he would have moved sedition, 
and complained of him ; whereupon being con- 
vented and opposed upon that speech, he said his 
meaning was, that if he lost his benefice, he 
would practise physic, and then he thought he 
should kill an hundred men in time. 

35. Secretary Bourn's son kept a gentleman's 
wife in Shropshire, who lived from her husband 
with him ; when he was weary of her, he caused 
her husband to be dealt with to take her home, and 
offered him five hundred pounds for reparation ; 



13 



the gentleman went to Sir H. Sidney, to take his, 
advice upon this offer, telling him, that his wife 
promised now a new life ; and to tell him truth, 
five hundred pounds would come well with him ; 
and besides that sometimes he wanted a woman in 
his bed. By my truth, said Sir Henry Sidney, 
take her home, and take the money ; then whereas 
other cuckolds wear their horns plain, you may 
wear yours gilt. 

36. When Rabelais, the great jester of France, 
lay on his death-bed, and they gave him the ex- 
treme unction, a familiar friend of his came to him 
afterwards, and asked him how he did ? Rabelais 
answered, even going my journey, they have 
greased my boots already. 

37. Mr. Bromley solicitor, giving in evidence 
for a deed, which was impeached to be fraudu- 
lent, was urged by the counsel on the other side 
with this presumption, that in two former suits 
when title was made, that deed was passed over in 
silence, and some other conveyance stood upon: 
Mr. Justice Catiline taking in with that side, asked 
the solicitor, I pray thee, Mr. Solicitor, let me 
ask you a familiar question ; I have two geldings 
in my stable ; I have divers times business of im- 
portance, and still I send forth one of my geldings, 
and not the other ; would you not think I set him 



14 



aside for a jade? No, my lord, said Bromley, I 
would think you spared him for your own saddle. 

38. Thales, as he looked upon the stars, fell in- 
to the water ; whereupon it was after said, that if 
he had looked into the water he might have seen 
the stars, but looking up to the stars he could not 
see the water. 

39. A man and his wife in bed together, she to- 
wards the morning pretended herself to be ill at 
ease, desiring to lie on her husband's side, so the 
good man to please her came over her, making 
some short stay in his passage over, where she had 
not long Iain, but desired to lie in her old place 
again ; quoth he, how can it be effected ? She an- 
swered, come over me again. I had rather, said 
he, go a mile and a half about. 

40. A thief being arraigned at the bar for steal- 
ing a mare, in his pleading urged many things in 
his own behalf, and at last nothing availing, he 
told the bench, the mare rather stole him, than he 
the mare ; which in brief he thus related : that 
passing over several grounds about his lawful occa- 
sions, he was pursued close by a fierce mastiff dog; 
and so was forced to save himself by leaping over 
a hedge, which being of an agile body he effected; 
and in leaping, a mare standing on the other side 
of the hedge, leaped upon her back, who running 



15 



furiously away with him, he could not by any 
means stop her, until he came to the next town, 
in which town the owner of the mare lived, and 
there was he taken, and here arraigned. 

41. Master Mason of Trinity college, sent his 
pupil to another of the fellows, to borrow a book 
of him, who told him, I am loth to lend my books 
out of my chamber, but if it please thy tutor to 
come and read upon it in my chamber, he shall as 
long as he will. It was winter, and some days 
after the same fellow sent to Mr. Mason to borrow 
his bellows ; but Mr. Mason said to his pupil, I 
am loth to lend my bellows out of my chamber, but 
if thy tutor would come and blow the fire in my 
chamber, he shall as long as he will. 

42. A notorious rogue being brought to the bar, 
and knowing his case to be desperate, instead of 
pleading, he took to himself the liberty of jesting, 
and thus said, I charge you in the king's name, to 
seize and take away that man (meaning the judge) 
in the red gown, for I go in danger of my life be- 
cause of him. 

43. In Flanders, by accident, a Flemish tiler 
fell from the top of a house upon a Spaniard, and 
killed him, though he escaped himself: the next of 
the blood prosecuted his death with great violence, 
and when he was offered pecuniary recompence, 
nothing would serve him but lex talionis ; where- 



16 



upon the judge said to him, that if he did urge that 
sentence, it must be, that he should go up to the 
top of the house, and then fall down upon the tiler. 

44. A rough-hewn seaman, being brought before 
a wise just-ass for some misdemeanour, was by 
him sent away to prison, and being somewhat re- 
fractory after he heard his doom, insomuch as he 
wxmld not stir a foot from the place where he stood, 
saying it was better to stand where he was, than 
goto a worse place: The justice thereupon to shew 
the strength of his learning, took him by the shoul- 
der, and said, thou shalt go nogus vogus, instead 
of nolens volens. 

45. Francis the first of France, used for his 
pleasure sometimes to go disguised: so walking 
one day in the company of the cardinal of Bour- 
bon near Paris, he met with a peasant with a new 
pair of shoes upon his arm : so he called unto him, 
and said; by our lady these be good shoes, what 
did they cost thee ? The peasant said, guess ; the 
king said, I think some five sols. Saith the pea- 
sant, you have lyed, but a carlois. What, villain, 
said the cardinal of Bourbon, thou art dead, it is 
the king. The peasant replied; the devil take him 

, of you and me, that knew so much. 

46. There was a young man in Rome, that was 
very like Augustus Caesar ; Augustus took know- 
ledge of him, and sent for the man, and asked 



17 



him, wasy our mother never at Rome ? He an- 
swered ; no, sir, but my father was. 

47. A debauchM seaman being brought before 
a justice of the peace upon the account of swearing, 
was by the justice commanded to deposit his fine 
in that behalf provided, which was two shillings ; 
he thereupon plucking out of his pocket a half 
crown, asked the justice what was the rate he was 
to pay for cursing ; the justice told him, six-pence : 
quoth he then, a pox take you all for a company of 
knaves and fools, and there's half a crown for you, 
I will never stand changing of money. 

48. Dionysius the elder, when he saw his son 
in many things very inordinate, said to him, did 
you ever know me do such things ? His son an- 
swered, no, but you had not a tyrant to your fa- 
ther ; the father replied no, nor you if you take 
these courses, will have a tyrant to your son. 

49. Callisthenes the philosopher, that followed 
'Alexander's court, and hated the king, being ask- 
ed by one, how one should become the famousest 
man in the world, answered, by taking away him 
that is. 

50. Agesilaus, when one told him there was 
one did excellently counterfeit a nightingale, and 
would have had him heard him, said ; why, I have 
heard the nightingale herself. 

VOL. I. C 



18 



51. A great nobleman, upon the complaint of a 
servant of his a laid a citizen by the heels, think- 
ing to bend him to his servant's desire ; but the fel- 
low being stubborn, the servant ; ? came to his lord, 
and told him, your lordship I know hath gone as 
far as well you may, but it works not ; for yonder 
fellow is more perverse than before. Said my lord, 
let's forget him a while, and then he will remember 
himself. 

52. A witty rogue coming into a lace- shop, said, 
he had occasion for some lace ; choice whereof 
being shewed him, he at last pitched" upon one 
pattern, and asked them, how much they would 
have for so much as would reach from ear to ear, 
for so much he had occasion for. They told him 
for so much : so some few words passing between 
them, he at last agreed, and told down his money 
for it, and began to measure on his own head, thus 
saving ; one ear is here, and the other is nailed to 
the pillory in Bristol, and I fear you have not so 
much of this lace by you at present as will perfect 
my bargain : therefore this piece of lace shall suf- 
fice at present in part of payment, and provide the 
rest with all expedition. 

53. There was a captain sent to an exploit by 
his general with forces that were not likely to at- 
chieve the enterprize ; the captain said to him, 



19 



sir, appoint but half so many ; why, saith the 
general ? The captain answered ; because it is bet- 
ter fewer die than more. 

54. There was a harbinger who had lodged a 
gentleman in a very ill room, who expostulated 
with him somewhat rudely ; but the harbinger 
carelessly said, you will take pleasure in it when 
you are out of it. 

55. There is a Spanish adage, love without end 
hath no end ; meaning, that if it were begun not 
upon particular ends it would last. 

56. A woman being suspected by her husband 
for dishonesty, and being by him at last pressed 
very hard about it, made him quick answer, with 
many protestations, that she knew no more of what 
he said, than the man in the moon. Now the 
captain of the ship called the moon, was the very 
man she so much loved. 

57. An apprentice of London being brought 
before the chamberlain by his master for the sin of 
incontinency, even with his own mistress, the 
chamberlain thereupon gave him many Christian 
exhortations ; and at last he mentioned and press'd 
the chastity of Joseph, when his mistress tempted 
him with the like crime of incontinency. Ay, sir, 
said the apprentice ; but if Joseph's mistress had 
been as handsome as mine is, he could not have 
forborn. 



20 



58. Bias gave precept, love as if you should 
hereafter hate ; and hate as if you should hereafter 
love. 

59. A company of scholars going together to 
catch conies, carried one scholar with them, which 
had not much more wit than he was born with ; 
and to him they gave in charge, that if he saw 
any, he should be silent, for fear of scaring of them. 
But he no sooner espied a company of rabbits be- 
fore the rest, but he cryed aloud, ecce multi cuni- 
culi, which in English signifies, behold many 
conies ; which he had no sooner said, but the co- 
nies ran to their burrows : and he being checked 
by them for it, answered, who the devil would 
have thought that the rabbits understood Latin ? 

60. A Welchman being at a sessions-house, and 
seeing the prisoners hold up hands at the bar, re- 
lated to some of his acquaintance there, that the 
judges were good fortune-tellers; for if they did 
but look upon their hand, they could certainly tell 
whether they should live or die. 

61. Solon compared the people unto the sea, 
and orators and counsellors to the winds ; for that 
the sea would be calm and quiet, if the winds did 
not trouble it. 

62. A man being very jealous of his wife, inso- 
much that which way soever she went, he would 
be prying at her heels ; and she being so grieved 



21 



thereat, in plain terms told him, that if he did 
not for the future leave off his proceedings in that 
nature, she would graft such a pair of horns upon 
his head, that should hinder him from coming out 
of any door in the house. 

63. A citizen of London passing the streets very 
hastily, came at last where some stop was made by 
carts ; and some gentlemen talking together, who 
knew him, where being in some passion that he 
could not suddenly pass ; one of them in this wise 
spoke unto him ; that others had passed by, and 
there was room enough, only they could not tell 
whether their horns were so wide as his. 

64. A tinker passing Cheapside with his usual 
tone, have you any work for a linker ? An appren- 
tice standing at a door opposite to a pillory there 
set up, called the tinker, with an intent to put a 
jest upon him, and told him, that he should do 
very well if he would stop those two holes in the 
pillory ; to which the tinker answered, that if he 
would but put in his head and ears a while in that 
pillory, he would bestow both brass and nails upon 
him to hold him in, and give him his labour into 
the bargain. 

65. A young maid having married an old man, 
was observed on the day of marriage to be some- 
what moody, as if she had eaten a dish of chums, 
which one of her bridemen observing, bid her be 



22 



cheary ; and told her moreover, that an old horse 
would hold out as long, and as well as a young 
one, in travel. To which she answered, stroking 
down her belly with her hand ; but not in this 
road, sir. 

66. There was in Oxford a cowardly fellow 
that was a very good archer ; he was abused gross- 
ly by another, and moaned himself to Sir Walter 
Rawleigh, then a scholar, and asked his advice, 
what he should do to repair the wrong had been 
offered him; Rawleigh answered, why challenge 
him at a match of shooting. 

67. Whitehead, a grave divine, was much es- 
teemed by queen Elizabeth, but not preferred, be- 
cause he was against the government of bishops, 
he was of a blunt stoical nature; he came one day 
to the queen, and the queen happened to say to 
him, I like thee the better, Whitehead, because 
thou livest unmarried. He answered, in troth, 
madam, I like you the worse for the same cause. 

68. Doctor Laud said, that some hypocrites, 
and seeming mortified men, that held down their 
heads like bulrushes, were like the little images 
that they place in the very bowing of the vaults 
of churches, that look as if they held up the 
church, but are but puppets. 

69. There was a curst page that his master whipt 
naked, and when he had been whipt, would not 



23 



put on his cloaths ; and when his master bad him, 
take them you, for they are the hangman's fees. 

70. There was a lady of the west country, that 
gave great entertainment at her house to most of 
the gallant gentlemen thereabouts, and amongst 
others, Sir Walter Rawleigh was one. This lady, 
though otherwise a stately dame, was a notable 
good housewife ; .and in the morning betimes, she 
called to one of her maids that looked to the swine, 
and asked, are the pigs served ? Sir Walter Raw- 
Ieigh's chamber was fast by the lady's, so as he 
heard her ; a little before dinner, the lady came 
down in great state into the great chamber, which 
was full of gentlemen ; and as soon as Sir Walter 
Rawleigh set eye upon her; Madam, saith he, 
are the pigs served ? The lady answered ; You 
know best whether you have had your breakfast. 

7 1 . There were fishermen drawing the river at 
Chelsea : Mr. Bacon came thither by chance in 
the afternoon, and offered to buy their draught : 
they were willing. He asked them what they 
would take 5 They asked, thirty shillings. Mr. 
Bacon offered them ten. They refused it. Why 
then, saith Mr. Bacon, I will be only a looker on. 
They drew and caiched nothing. Saith Mr. Ba- 
con, Are not you mad fellows now, that might 
have had an angel in your purse, to have made 
merry withal, and to have warmed you throughly, 



24 



and now you must go home with nothing. Ay 
but, saith the fishermen, we had hope then to make 
a better gain of it. Saith Mr. Bacon, well my 
master, then I'll tell you, hope is a good breakfast, 
but it is a bad supper. 

72. When Sir Francis Bacon was made the 
king's attorney, Sir Edward Coke was put up from 
being lord chief justice of the common pleas, to be 
lord chief justice of the king's bench ; which is a 
place of greater honour, but of less profit ; and 
withal was made privy counsellor. After a few 
days, the Lord Coke meeting with the king's at- 
torney, said unto him ; Mr. Attorney, this is all 
your doing : It is you that have made this stir. 
Mr. Attorney answered : Ah, my lord ! your lord- 
ship all this while hath grown in breadth; you 
must needs now grow in height, or else you 
would be a monster. 

73. One day Queen Elizabeth told Mr. Bacon, 
that my Lord of Essex, after great protestation of 
penitence and affection, fell in the end, but upon 
the suit of renewing his farm of sweet wines. He 
answered ; 1 read that in nature, there be two 
kinds of motions or appetites in sympathy ; the 
one as of iron, to the adamant for perfection ; the 
other as of the vine, to the stake for sustentation ; 
that her majesty, was the one, and his suit the 
other. 



25 



74. Mr Bacon, after he had been vehement in 
parliament against depopulation and enclosures ; 
and that soon after the queen told him, that she 
had referred the hearing of Mr. Mills's cause, to 
certain counsellors and judges ; and asked him 
how he liked of it r Answered ; Oh madam ! 
my mind is known ; I am against all inclosures, 
and especially against inclosed justice. 

75. When Sir Nicolas Bacon the lord keeper 
lived, every room in Gorhambury was served 
with a pipe of water from the ponds, distant about 
a mile off. In the life-time of Mr. Antony Bacon, 
the water ceased. After whose death, his lordship 
coming to the inheritance, could not recover the 
water without infinite charge : when he w r as lord 
chancellor, he built Verulam House, close by the 
pond-yard, for a place of privacy, when he was 
called upon, to dispatch any urgent business. And 
being asked, w hy he built that house there ; his 
lordship answered, that since he could not carry 
the water to his house, he would carry his house 
to the water. 

76. Zelim was the first of the Ottomans that 
did shave his beard, whereas his predecessors w T ore 
it long. One of his bashaws asked him, why he 
altered the custom of his predecessors ? He an- 
swered, because you bashaws may not lead me by 
the beard, as you did them. 



26 



77. Charles king of Sweden, a great enemy of 
the Jesuits, when he took any of their colleges, he 
would hang the old Jesuits, and put the young to 
his mines, saying; that since they wrought so hard 
above ground, he would try how they could work 
under ground. 

78. In chancery, at one time when the counsel 
of the parties set forth the boundaries of the land in 
question, by the plot; and the counsel of one part 
said, we lie on this side, my lord ; and the counsel 
of the other part said, and we lie on this side : the 
Jord chancellor Hatton stood up and said ; if you 
lye on both sides, whom will you have me to be- 
lieve ? 

79. Sir Edward Coke was wont to say, when a 
great man came to dinner to him, and gave him no 
knowledge of his coming ; sir, since you sent ne 
no word of your coming, you must dine with me ; 
but if I had known of it in due time, I would have 
dined with you. 

80. Pope Julius the third, when he was made 
pope, gave his hat unto a youth, a favourite of his, 
with great scandal. Whereupon at one time a car- 
dinal that might be free with him, said modestly to 
him ; what did your holiness see in that young man, 
to make him cardinal? Julius answered, what did 
you see in me to make me pope ? 



27 

81. The same Julius, upon like occasion of 
speech, why he should bear so great affection to 
the same young man, would say ; that he found by 
astrology, that it was the "youth's destiny to be a 
great prelate ; which was impossible except himself 
were pope. And therefore that he did raise him' 
as the driver on of his own fortune. 

82. Sir Thomas More had only daughters at the 
first, and his wife did ever pray for a boy. At last 
she had a boy, which being come to man's estate, 
proved but simple. Sir Thomas said to his wife, 
thou prayedst so long for a boy, that he will be a 
boy as long as he lives. 

S3. Sir Fulk Grevil, afterwards lord Brook, in 
parliament, when the house of commons in a great 
business, stood much upon precedents, said unto 
them ; why do you stand so much upon precedents ? 
The times hereafter will be good or bad. If good, 
precedents will do no harm ; if bad, power will 
make a way where it finds none. 

84. Sir Thomas More, on the day that he was 
beheaded, had a barber sent to him, because his 
hair was long ; which was thought, would make 
him more commiserated with the people. The 
barber came to him and asked him, whether he 
would be pleased to be trimm'd ? In good faith, 
honest fellow, (saith Sir Thomas) the king and T 
have a suit for my head ; and till the title be cleared, 
I will do not cost upon it. 



28 



85. Doctor Johnson said, that in sickness there 
were three things that were material ; the physi- 
cian, the disease, and the patient: and if any 
two of these joined, then they get the victory ; 
for, Ne Hercules quidem contra duos. If the 
physician and the patient join, then down goes the 
disease ; for then the patient recovers 5 if the 
physician and the disease join ; that is a strong dis- 
ease; and the physician mistaking the cure, then 
down goes the patient ; if the patient and the dis- 
ease join, then down goes the physician, for he is 
discredited. 

86. Mr. Bettenham said; that virtuous men 
were like some herbs, and spices that give not out 
their sweet smell, till they be broken or crushed. 

87. There was a painter became a physician, 
whereupon, one said to him ; you have done well ; 
for before the faults of your work were seen, but 
now they are unseen. 

88. There was a gentleman that came to the 
tilt all in orange- tawny, and ran very ill. The 
next day he came again all in green, and ran 
worse. There was one of the lookers on asked 
another; what is the reason that this gentleman 
changeth his colours ? The other answered, sure* 
because it may be reported, that the gentleman in 
the green ran worse than the gentleman in the- 
orange-tawny. 



29 



89. Stephen Gardener bishop of Winchester, 
a great champion of the popish religion, was wont 
to say of the protestants who ground upon the 
scripture; that they were like posts, that bring 
truth in their letters, and lyes in their mouths. 

90. The former Sir Thomas More had sent him 
by a suitor in chancery, two silver flagons. When 
they were presented by the gentleman's servant, 
he said to one of his men, have him to the^ cellar, 
and let him have of my best wine : and turning to 
the servant, said ; tell thy master, if he like it, let 
him not spare it. 

9 1 . Michael Angelo the famous painter, paint- 
ing in the pope's chapel the portraiture of hell and 
damned souls, made one of the damned souls so 
like a cardinal that was his enemy, as every body 
at first sight knew it. Whereupon the cardinal 
complained to pope Clement, humbly praying it 
might be defaced. The pope said to him ; why, 
you know very well, I have power to deliver a soul 
out of purgatory, but not out of hell. 

92. They were wont to call referring to the 
masters in chancery, committing. My lord keeper 
Egerton, when he was master of the rolls, was 
wont to ask what the cause had done that it should 
be committed. 

93. Sir Nicholas Bacon, when a certain nim- 
ble-witted counsellor at the bar, who was forward 



30 



to speak, did interrupt him often, said unto him ; 
there's a great difference betwixt you and me : a 
pain to me to speak, and a pain to you to hold 
your peace. 

94. The same sir Nicolas Bacon, upon bills ex- 
hibited to discover where lands lay, upon proof, 
that they had a certain quantity of land, but could 
not set it forth , was wont to say ; and if you can- 
not find your land in the country, how will you 
have me find it in the chancery ? 

95. Mr. Howland, in conference with a young 
student, arguing a case, happened to say, I would 
ask you but this question. The student presently 
interrupted him, to give him an answer. Where- 
unto Mr. Howland gravely said ; nay, though I 
ask you a question, yet I did not mean you should 
answer me, I mean to answer myself. 

96. Pope Adrian the sixth was talking with the 
duke of Sesa, that Pasquil gave great scandal, and 
that he would have him thrown into the river : but 
Sesa answered ; do it not, holy father, for then he 
will turn frog ; and whereas now he chants but by 
day, he will then chant both by day and by night. 

97. There was a king of Hungary took a bishop 
in battle, and kept him prisoner : whereupon the 
Pope writ a monitory to him, for that he had broken 
the privilege of holy church, and taken his son. 
The king sent an embassage to him, and sent 



31 



witha! the armour wherein the bishop was taken 
and this only in writing ; Vide num baec sit vestis 
filii tui : Know now whether this be thy son's coat. 

98. Sir Amyas Pawlet, when he saw too much 
haste made in any matter, was wont to say ; stay 
a while, that we may make an end the sooner. 

99. A master of the request to queen Elizabeth 
had divers times moved for an audience, and been 
put off. At last he came to the queen in a pro- 
gress, and had on a new pair of boots. The 
queen, who loved not the smell of new leather, 
said to him; fye sloven, thy new boots stink. Ma- 
dam, said he, it is not my new boots that stink; 
but it is the stale bills that I have kept so long. 

] 00. Queen Isabella of Spain used to say, who- 
soever hath a good presence, and a good fashion, 
carries continual letters of recommendation. 

101. Alonso of Arragon was wont to say in 
commendation of age, that age appeared to be best 
in four things; old wood best to burn ; old wine to 
drink ; old friends to trust ; and old authors to 
read. 

102. It was said of Augustus, and afterward 
the like was said of Septimius Severus : both which 
did infinite mischief in their beginnings, and infi- 
nite good towards their ends ; that they should 
either have never been born or never died. 



34 



103. Constantine the Great, in a kind of envy, 
himself being a great builder, as Trajan likewise 
was, would call Trajan parietaria, wall-flower, be- 
cause his name was upon so many walls. 

104. Ethel wold, bishop of Winchester, in a 
famine, sold all the rich vessels and ornaments of 
the church, to relieve the poor with bread ; and 
said, there was no reason that the dead temples of 
God should be sumptuously furnished, and the liv- 
ing temples suffer penury. 

105. Many men, especially such as affect gra- 
vity, have a manner after other mens speech to 
shake their heads. A great officer of this land 
would say, it was as men shake a bottle, to see if 
there were any wit in their heads or no ? 

106. After a great fight, there came to the camp 
of Consalvo the great captain, a gentleman proudly 
horsed and armed : Diego de Mendoza, asked the 
great captain, who's this ? Who answered ; it is 
saint Ermin, who never appears but after a storm. 

107. There was one that died greatly in debt; 
when it was reported in some company, where 
divers of his creditors casually were, that he was 
dead : one began to say ; well, if he be gone, 
then he hath carried five hundred ducates of mine 
w r ith him into the other world : and another said, 
and two hundred of mine : and a third spake of 



33 



great sums of his. Whereupon one that was 
amongst them said ; I perceive now, that though 
a man cannot carry any of his own with him into 
the next world, yet he may carry away that which 
is another man's. 

108. Francis Carvajal, that was the great cap- 
tain of the rebels of Peru, had often given the 
chace to Diego Centeno, a principal commander 
of the emperor's party : he was afterwards taken 
by the emperor's lieutenant Gasca, and committed 
to the custody of Diego Centeno, who used him 
with all possible courtesy ; insomuch as Carvajal 
asked him; I pray, sir, who are you that use me 
with this courtesy ; Centeno said ; do not you know 
Diego Centeno ? Carvajal answered ; truly, sir, 
I have been so used to see your back, as I knew 
not your face. 

109. Bresquet, jester to Francis the first of 
France, did keep a calendar of fools, wherewith he 
did use to make the king sport ; telling him ever 
the reason, why he put any one into his calendar. 
When Charles the fifth emperor, upon confidence 
of the noble nature of Francis passed through 
France, for the appeasing of the rebellion of Gaunt, 
Bresquet put him into his calendar. The king 
asked him the cause. He answered ; because you 
having suffered at the hands of Charles the greatest 
bitterness that ever prince did from another, never- 

D 



34 

theless he would trust his person nto your hands r 
Why, Bresquet, said the king, what wilt thou say, 
if thou seest him pass back in as great safety, as if 
he marched through the midst of Spain? saith 
Bresquet ; why then I will put him out, and put 
in you. 

110. When my lord president of the council 
came first to be lord treasurer, he complained to 
my lord chancellor of the troublesomness of the 
place, for that the exchequer was so empty. The 
lord chancellor answered ; my lord, be of good 
cheer, for now you shall see the bottom of your bu- 
siness at the first. 

111. When his lordship was newly advanced 
to the great seal, Gondomar came to visit him. 
My lord said ; that he was to thank God and the 
king for that honour ; but yet, so he might be rid 
of the burden, he could very willingly forbear the 
honour : and that he formerly had a desire, and the 
same continued with him still, to lead a private 
life. Gondomar answered, that he would tell him 
a tale, of an old rat that would needs leave the 
world: and acquainted the young rats, that he 
would retire into his hole, and spend his days soli- 
tarily ; and would enjoy no more comfort ; and 
commanded them upon his high displeasure, not 
to offer to come in unto him. They forbore two 
or three days ; at last, one that was more hardy 



So 



than the rest, incited some of his fellows to go in 
with him, and he would venture to see how his 
father did : for he might be dead. They went in, 
and found the old rat sitting in the midst of a rich 
Parmezan cheese. So he applied the fable after 
his witty manner, 

1 12 Rabelais tells a tale of one that was very 
fortunate in compounding differences. His son 
undertook the said course, but could never com- 
pound any. Whereupon he came to his father, 
and asked him ; what art he had to reconcile dif- 
ferences ? He answered ; he had no other but this ; 
to watch when the two parties were much weaned, 
and their hearts were too great to seek reconcile- 
ment at one another's hand ; then to be a means 
betwixt them, and upon no other terms. After 
which the son went home, and prospered in the 
same undertakings. 

113. Alonso Cartilio w r as informed by his ste- 
ward of the greatness of his expence, being such 
as he could not hold out therewith. The bishop 
asked him, wherein it chiefly arose r His steward 
told him, in the multitude of his servants. The 
bishop bad him to make him a note of those that 
were necessary, and those that might be spared. 
Which he did. And the bishop taking occasion to 
read it before most of his servants, said to his ste- 



36 



ward ; well, let these remain, because I have need 
of them.,; and these other also because tjiey have 
need of me. f 

114. Mr. Bettenham, reader of Grays'-Inn, used 
to say, that riches were like muck ; when it lay 
upon a heap, it gave but a stench and ill odour ; 
but when it was spread upon the ground, then it 
was cause of much fruit. 

115. Cicero married his daughter to Dolabella, 
that held C assart party : Pompey had married Ju- 
lia, that was Caesar's daughter. After, when 
Coesar and Pompey took arms one against the 
other; and Pompey had passed the seas, and 
Caesar possessed Italy ; Cicero stayed somewhat 
long in Italy ; but at last sailed over to join with 
Pompey : who when he came to him, Pompey 
said, you are welcome, but where left you your son- 
in-law ? Cicero answered, with your father-in-law, 

116. Galby succeeded Nero, and his age being 
despised, there was much licence and confusion in 
Rome during his empire ; whereupon a senator 
said in full senate ; it were better to live where 
nothing is lawful, than where all things are lawful. 

117. Chilon said, that kings friends, and fa- 
vourites, were like casting counters * r that some- 
times stood for one, sometimes for ten, sometimes 
for an hundred. 



37 

118. Diogenes begging, as divers philosophers 
then used, did beg more of a prodigal man, than 
of the rest which were present. Whereupon one 
said to him ; see your baseness, that when you find 
a liberal mind, you will take most of him. No, 
said Diogenes, but I mean to beg of the rest again. 

119. Themistocles, when an embassador from 
a mean estate did speak great matters ; said to 
him, friend, thy words would require a city. 

1 20. They would say of the Duke of Guise, 
Henry ; that he was the greatest usurer in France, 
for that he had turned all his estate into obligations. 
Meaning, that he had sold and oppignerated all 
his patrimony, to give large donatives to other 
men. 

121. Caesar Borgia, after long division between 
him and the lords of Romagna, fell to accord with 
them. In this accord there was an article, that he 
should not call them at any time all together in per- 
son. The meaning was, that knowing his danger- 
ous nature, if he meant them treason, he might 
have opportunity to oppress them all together at 
once. Nevertheless, he used such fine art, and 
fair carriage, that he won their confidence to meet 
all together in counsel at Cinigaglia ; where he 
murdered them all. This act, when it was related 
unto Pope Alexander, his father, by a cardinal, 
as a thing happy, but very perfidious : the pope 



38 

said, it was they that broke their covenant first, in 
coming all together. 

J 22. The Lacedamonians were besieged by 
the Athenians in the port of Pyle, which was won, 
and some slain, and some taken. There was one 
said to one of them that was taken, by way of 
scorn ; were they not brave men that lost their lives 
at the port of Pyle ? He answered ; certainly a 
Persian arrow is much to be set by, if it can chase 
out a brave man. 

123. Clodius was acquitted by a corrupt jury, 
that had palpably taken shares of money, before 
they gave up their verdict ; they prayed of the se- 
nate a guard, that they might do their consciences, 
for that Clodius was a very seditious young noble- 
man. Whereupon all the world gave him for 
condemned. But acquitted he was. Catulus, the 
next day seeing some of them that had acquitted 
him together, said to them ; what made you ask 
of us a guard ? Where you afraid your money 
should have been taken from you ? 

124. At the same judgment, Cicero gave in 
evidence upon oath : and when the jury, which 
consisted of fifty seven, had passed against his 
evidence, one day in the senate Cicero and Clo- 
dius being in altercation, Clodius upbraided him, 
and said , the jury gave you no credit. Cicero 
answered, five and twenty gave me credit ; but 



39 



there were two and thirty that gave you no credit, 
for they had their money beforehand. 

125. Diogenes having seen that the kingdom of 
Macedon, which before was contemptible and 
low, began to come aloft when he died, was asked 
how he would be buried ? He answered ; with 
my face downward : for within a while the world 
will be turned upside down, and then I shall lie 
right. 

126. Cato the elder was wont to say; that the 
Romans were like sheep ; a man were better to 
drive a flock of them, than one of them. 

127. When Lycurgus was to reform and alter 
the state of Sparta ; in consultation one advised, 
that it should be reduced to an absolute popular 
equality : but Lycurgus said to him ; sir, begin it 
in your own house. 

128. Bion, that was an atheist, was shewed in 
a port city, in a temple of Neptune, many tables 
of pictures, of such as had in tempests made their 
vows to Neptune, and were saved from ship- 
wreck: and was asked, how say you now? Do 
you not acknowledge the power of the Gods ? But 
saith he ; Ay, but where are they painted that 
have been drowned after their vows ? 

129. Cicero was at dinner, where there was 
an ancient lady that spake of her own years, and 
said ; she was but forty years old. One that sate 



40 



by Cicero, sounded him in the ear, and said ; she 
talks of forty years old ; but she is far more out of 
question. Cicero answered him again ; I must be- 
lieve her, for I have heard her say so any time 
these ten years. 

130. There was a soldier that vaunted before 
Julius Caesar, of the hurts he had received in his 
face. Julius Caesar knowing him to be but a 
coward, told him ; you were best take heed next 
time you run away, how you look back. 

131. There was a suitor to Vespasian, who to 
lay his suit fairer, said it was for his brother ; 
whereas indeed it was for a piece of money. 
Some about Vespasian told the emperor, to cross 
him ; that the party his servant spoke for, was not 
his brother ; but that he did it upon a bargain. 
Vespasian sent for the party interested, and asked 
him ; whether his mean employed by him was his 
brother or no ? He durst not tell untruth to the em- 
peror, and confessed he was not his brother. 
Whereupon the emperor said, this do, fetch me 
the money, and you shall have your suit dispatch- 
ed. Which he did. The courtier which was the 
mean, solicited Vespasian soon after about his 
suit : why (saith Vespasian) I gave it last day to a 
brother of mine. 

132. Vespasian asked of Apollonius ; what 
was the cause of Nero's ruin? Who answered, 



41 



Nero could tune the harp well, but in govern- 
ment he did always wind up the strings too high, 
or let them down too low. 

133. Diogenes, one terrible frosty morning, 
came into the market-place, and stood naked, 
shaking, to shew his tolerance. Many of the 
people came about him pitying him : Plato passing 
by, and knowing he did it to be seen, said to the 
people as he went by ; if you pity him indeed, let 
him alone to himself. 

134. Mr. Marbury the preacher would say, that 
God was fain to do with wicked men, as men do 
with frisking jades in a pasture, that cannot take 
them up, till they get them at a gate. So wicked 
men will not be taken up till the hour of death. 

135. Pope Sixtus the fifth, who was a very 
poor man's son, and his father's house ill-thatched, 
so that the sun came in, in many places, would 
sport with his ignobility, and say ; that he was, 
nato di casa illustre, son of an illustrious house. 

136. Caesar, when he first possessed Rome, 
Pompey being fled, offered to enter the sacred 
treasury to take the monies that were there stored : 
and Mettellus, tribune of the people, did forbid 
him : and when Metellus was violent in it, and 
would not desist, Caesar turned to him, and said; 
presume no farther, or I will lay you dead. And 
when Metellus was with those words somewhat 



42 



astonished, Caesar added ; young man, it had 
been easier for me to do this, than to speak it. 

137. Caius Marius was general of the Romans 
against the Cimbers, who came with such a sea of 
people upon Italy. In the fight there was a band 
of the Cadurcians of a thousand, that did notable 
service; whereupon, after the fight, Marius did 
denison them all for citizens of Rome, though there 
was no law to warrant it. One of his friends did 
present it unto him ; that he had transgressed the 
law, because that privilege was not to be granted, 
but by the people. Whereunto Marius answered ; 
that for the noise of arms he could not hear the 
laws. 

138. Pompey did consummate the war against 
Sertorius, when Metellus had brought the enemy 
somewhat low. He did also consummate the war 
against the fugitives, whom Crassus had before de- 
feated in a great battle. So when Lucullus had 
had great and glorious victories against Mithridates 
and Tigranes ; yet Pompey, by means his friends 
made, was sent to put an end to that war. Where- 
upon Lucullus taking indignation, as a disgrace of- 
fered to himself, said ; that Pompey was a carrion 
crow, when others had strucken down the bodies, 
then Pompey came and preyed upon them. 

] 39. Antisthenes being asked of one what learn- 
ing was most necessary for man's life ? Answered, 
to unlearn that which is nought. 



43 



140. Diogenes, when mice came about him, as 
he was eating, said ; I see, that even Diogenes 
nourisheth parasites. 

141. Hiero visited by Pythagoras, ask'd him; 
of what condition he was? Pythagoras answered; 
sir, I know you have been at the Olympian games : 
yes, saith Hiero. Thither (saith Pythagoras) come 
some to win the prizes. Some come to sell their 
merchandize, because it is a kind of mart of all 
Greece. Some come to meet their friends, and to 
make merry : because of the great confluence of 
all sorts. Others come only to look on. I am 
one of them that come to look on ; meaning it, of 
philosophy, and the contemplative life. 

142. Heraclitus the obscure said; the dry light 
is the best soul : meaning, when the faculties in- 
tellectual are in vigour, not drenched, or as it were 
blooded by the affections. 

143. One of the philosophers was asked; what 
a wise man differed from a fool ? He answered, 
send them both naked to those that know them 
not, and you shall perceive. 

144. There was a law made by the Romans, 
against the bribery and extortion of the governors 
of provinces. Cicero saith in a speech of his to 
the people ; that he thought the provinces would 
petition to the state of Rome to have that law re- 
pealed. For (saith he) before the governors did 



44 

bribe and extort, as much as was sufficient for 
themselves: but now they bribe and extort as 
much, as may be enough, not only for themselves, 
but for the judges, and jurors, and magistrates. 

145. Aristippus sailing in a tempest, shewed 
signs of fear. One of the seamen said to him, 
in an insulting manner; we that are plebeians are 
not troubled ; you that are a philosopher, are 
afraid. Aristippus answered; that there is not 
the like wager upon it, for you to perish and for 
me. 

] 46. There was an orator that defended a cause 
of Aristippus, and prevailed. Afterwards he 
asked Aristippus ; now, in your distress, what, did 
Socrates do you good ? Aristippus answered ; thus, 
in making that which you said of me to be true. 

147. It fell out so, that as Livia went abroad in 
Rome, there met her naked young men that were 
sporting in the streets, which Augustus w r ent about 
severely to punish in them : but Livia spake for 
them, and said; it was no more to chaste women, 
than so many statues. 

148. Philip of Macedon was wished to banish 
one for speaking ill of him. But Philip answered ; 
better he speak where we are both known, than 
where we are both unknown. 

149. Lucullus entertained Pompey in one of his 
magnificent houses; Pompey said, this is a mar- 



45 



vellous fair and stately house for the summer; but 
methinks it should be very cold for winter. Lu- 
cullus answered ; do you not think me as wise as 
divers fowls are, to change my habitation in the 
winter season ? 

150. Plato entertained some of his friends at a 
dinner, and had in the chamber a bed, or couch, 
neatly and costly furnished. Diogenes came in, 
and got up upon the bed, and trampled it, saying; 
I trample upon the pride of Plato. Plato mildly 
answered, but with greater pride, Diogenes. 

151. Pompey being commissioner for sending 
grain to Rome in time of dearth, when he came to 
the sea, found it very tempestuous and dangerous ; 
insomuch as those about him advised him by no 
means to embark ; but Pompey said, it is of ne- 
cessity that I go, not that I live. 

152. Demosthenes was upbraided by iEschines 
that his speeches did smell of the lamp. But De- 
mosthenes said; indeed there is a great deal of 
difference between that which you and I do by 
lamp-light. 

153. Demades the orator, in his age was talka- 
tive, and would eat hard: Antipater would say of 
him, that he was like a sacrifice, that nothing was 
left of it but. the tongue and the paunch. 

154. Philo Judasus saith, that the sense is like the 
sun; for the sun seals up the globe of heaven, and 



46 



opens the globe of earth : so the sense doth obscure 
heavenly things, and reveals earthly things. 

155. Alexander, after the battle of Granicum, 
had very great offers made him by Darius : con- 
sulting with his captains concerning them, Parme- 
nio said ; sure I would accept of these offers, if I 
were as Alexander. Alexander answered ; so 
would I, if I were as Parmenio. 

156. Alexander was wont to say, he knew 
himself to be mortal, chiefly by two things; sleep, 
and lust. 

157. Augustus Caesar w 7 ould say, that he won- 
der'd that Alexander feared he should want work, 
having no more worlds to conquer : as if it were 
not as hard a matter to keep as to conquer. 

158. Antigonus, when it was told him that the 
enemy had such volleys of arrows that they did 
hide the sun, said; that falls out well, for it is hot 
weather, and so we shall fight in the shade. 

159. Cato the elder being aged, buried his wife, 
and married a young woman. His son came to 
him, and said ; sir, what have I offended, that 
you have brought a step-mother into your house ? 
The old man answered ; nay, quite contrary, son; 
thou pleasest me so well, as I should be glad to 
have more such. 

160. Crassus the orator had a fish which the 
Romans call Muraena, that he made very tame 



47 



and fond of him ; the fish died, and Crassus wept 
for it. One day falling in conte-ntion with Domi- 
tius in the senate, Domitius said, foolish Crassus, 
you wept for your Muraena, Crassus replied, that's 
more than you did for both your wives. 

161. Philip, Alexander's father, gave sentence 
against a prisoner what time he was drowsy, and 
seemed to give small attention. The prisoner after 
sentence was pronounced, said, I appeal. The 
king somewhat stirred, said ; to whom do you ap- 
peal ? The prisoner answered ; from Philip when 
he gave no ear, to Philip when he shall give ear. 

1 62. There was a philosopher that disputed with 
Adrian the emperor, and did it but weakly. One 
of his friends that stood by, afterwards said unto 
him : methinks you were not like yourself last day, 
in argument with the emperor; I could have an- 
swered better myself. Why, said the philosopher, 
would you have me contend with him that com- 
mands thirty legions. 

163. When Alexander passed into Asia, he gave 
large donatives to his captains and other princi- 
pal men of virtue ; insomuch as Parmenio asked 
him ; sir, what do you keep for yourself ? He an- 
swered, hope. 

1 64. There was one that found a great mass of 
money digged under ground in his grandfather's 
house; and being somewhat doubtful of the case^ 



48 

signified it to the emperor, that he had found such 
treasure. Theemperot made a rescript thus ; use 
it. He writ back again ; that the sum was greater 
than his state or condition could use. The em- 
peror writ a new rescript, thus : abuse it. 

165. Julius Caesar, as he passed by, was by 
acclamation of some that stood in the way, termed 
king, to try how the people would take it. The 
people shewed great murmur and distaste at it. 
Caesar finding where the wind stood, slighted it, 
and said ; I am not king, but Caesar ; as if they 
had mistaken his name. For rex was a surname 
amongst the Romans, as king is with us. 

166. When Croesus, for his glory, shewed Solon 
his great treasures of gold, Solon said to him; if 
another king come that hath better iron than you, 
he will be master of all this gold. 

167. Aristippus being reprehended of luxury, 
by one that was not rich, for that he gave six crowns 
for a small fish, answered ; why, what would you 
have given ? the other said, some twelve pence. 
Aristippus said again ; and six crowns is no more 
with me. 

168. Plato reprehended severely a young man 
for entering into a dissolute house. The young 
man said to him ; why do you reprehend so sharply 
for so small a matter? Plato replied, but custom is 
no small matter. 



BISTOf :TY, 

49 

169. Archidamus, king of Lacedaemon, having 
received from Philip king of Macedon (after Philip 
had won the victory of Chaeronea, upon the 
Athenians) proud letters, writ back to him; that 
if he measured his own shadow, he would find it 
no longer than it was before his victory. 

170. Pyrrhus, when his friends congratulated to 
him his victory over the Romans, under the con- 

\duct of Fabricius, but with great slaughter of his 
^> own side, said to them again ; yes, but if we have 
*D such another victory, we are undone. 
^ 171. Plato was wont to say of his master So- 
crates, that he was like the apothecaries gally-pots; 
that had on the out-sides apes, owls, and satyrs ; 
but within, precious drugs. 

172. Alexander sent to Phocion a great present 
of money. Phocion said to the messenger ; why 
doth the king send to me, and to none else ? The 
messenger answered ; because he takes you to be 
the only good man in Athens. Phocion replied ; 
if he think so, pray let him suffer me to be so still. 

173. At a banquet, where those that were called 
the seven wise men of Greece, were invited by 
the ambassador of a barbarous king; the ambassa- 
dor related, that there was a neighbour mightier 
than his master, pick'd quarrels with him, by mak- 
ing impossible demands ; otherwise threatening 
war; and now at that present had demanded of 

E 



50 



him, to drink up the sea. Whereunto one of the 
wise men said, I would have him undertake it. 
Why, saith the ambassador, how shall he come 
off? Thus, (saith the wise man,) let that king first 
stop the rivers which run into the sea, which are 
no part of the bargain, and then your master will 
perform it. 

174. At the same banquet, the ambassador de- 
sired the seven, and some other wise men that 
were at the banquet, to deliver every one of them 
some sentence or parable, that he might report to 
his king the wisdom of Grecia, which they did ; 
only one was silent ; which the ambassador per- 
ceiving, said to him ; sir, let it not displease you ; 
why do not you say somewhat, that I may report ? 
He answered, report to your lord, that there are 
of the Grecians that can hold their peace. 

f75. TheLacedamonians hadin custom to speak 
very short, which being an empire, they might do 
at pleasure : but after their defeat at Leuctra, in 
an assembly of the Grecians, they made a long in- 
vective against Epaminondas : who stood up, and 
said no more than this 5 1 am glad we have brought 
you to speak long. 

J 76. Fabius Maximus being resolved to draw 
the war in length, still waited upon Hannibal's 
progress to curb him ; and for that purpose he en- 
camped upon the high ground : but Terentius his 



51 



colleague foughtwithHannibal,and was in greatperil 
of being overthrown ; but then Fabius came down 
from the high grounds, and got the day. Where- 
upon Hannibal said ; that he did ever think that 
the same cloud that hanged upon the hills, would 
at one time or other give a tempest. 

177. Hanno the Carthaginian was sent commis- 
sioner by the state, after the second Carthaginian 
war, to supplicate for peace, and in the end ob- 
tained it : yet one of the sharper senators said, you 
have often broken with us the peace, whereunto 
you have sworn; I pray, by what god will you 
swear ? Hanno answered ; by the same gods that 
punished the former perjury so severely. 

178. One of the seven was wont to say; that 
laws were like cobwebs ; where the small flies were 
caught, and the great brake through. 

179. Lewis the eleventh of France, having much 
abated the greatness and power of the peers, no- 
bility, and court of parliament, would say, that 
he had brought the crown out of ward. 

180. There was a cowardly Spanish soldier, that 
in a defeat that the Moors gave, ran away with 
the foremost Afterwards when the army gene- 
rally fled, this soldier was missing. Whereupon it 
was said by some, that he was slain. No sure, 
(saith one) he is alive; for the Moors eat no hare's 
flesh. 



52 



181. Anacharsis would say, concerning the po- 
pular estates of Greeia, that he wondered how at 
Athens wise men did propose, and fools dispose. 

182. When queen Elizabeth had advanced Ra- 
leigh, she was one day playing on the virginals, 
and my lord of Oxford, and another nobleman stood 
by. It fell out so, that the ledge, before the jacks, 
was taken aw r ay, so as the jacks were seen : my 
lord of Oxford, and the other nobleman smiled, 
and a little whispered. The queen marked it, and 
would needs know, what the matter was ? My lord 
of Oxford answered ; That they smiled to see, that 
when jacks w r ent up, heads went down. 

183. Sir Thomas More, (who was a man, in all 
his life-time, that had an excellent vein in jesting) 
at the very instant of his death, having a pretty long 
beard, after his head w r as upon the block, lift it up 
again, and gently drew his beard aside, and said ; 
This hath not offended the king. 

184^ Demonax the philosopher, when he died, 
was asked touching his burial. He answered, 
Never take care for burying me, for stink will bury 
me. He that asked him, said again ; Why would 
you have your body left to dogs and ravens to feed 
upon? Demonax answered; Why, what great 
hurt is it, if having sought to do good, when I 
lived, to men ; my body do some good to beasts, 
when I am dead ? 



53 

185. There was a conspiracy against the em- 
peror Claudius by Scribonianus, examined in the 
senate ; where Claudius sate in his chair, and one 
of his freed servants stood at the back of his chair. 
In the examination, that freed servant, who had 
much power with Claudius, very saucily, had al- 
most all the words : and amongst other things, he 
asked in scorn one of the examinates, who was 
likewise a freed servant of Scribonianus ; I pray 
sir, if Scribonianus had been emperor, what would 
you have done ? He answered, I would have stood 
behind his chair and held my peace. 

186. One was saying, that his great grand-fa- 
ther, and grand-father, and father, died at sea: 
said another that heard him ; and I were as you, I 
would never come at sea. Why, (saith he) where 
did your great grand-father, and grand-father, and 
father die ? He answered ; where, but in their 
beds ? He answered ; and I were as you, I would 
never come in bed. 

187. There was a dispute, whether great heads 
or little heads had the better wit ? And one said, it 
must needs be the little ; for that it is a maxim, 
One majus continet in se minus. 

188. Sir Thomas More, when the counsel of 
the party pressed him for a longer day to perform 
the decree, said ; take saint Barnaby Vday, which 
is the longest day in the year. Now saint Barna- 
byVday was within few days following. 



54 



1 89. There was an Epicurean vaunted, that 
clivers of other sects of philosophers did after turn 
Epicureans ; but there was never any Epicureans 
that turned to any other sect. Whereupon a phi- 
losopher that was of another sect, said ; the rea- 
son was plain, for that cocks may be made capons, 
but capons could never be made cocks. 

190. Chilon would say, that gold was tryed 
with the touchstone, and men with gold. 

191. Simonides being asked of Hiero what he 
thought of God ? asked a seven-night's time to 
consider of it: and at the seven -nights end, he 
asked a fort-night's time; at the fort-night's end, 
a month. At which Hiero marvelling, Simonides 
answered ; that the longer he thought upon the 
matter, the more difficult he found it, 

192. Mr. Popham, (afterwards lord chief justice 
Popham) when he was speaker ; and the house of 
commons had sate long, and done in effect no- 
thing; coming one day to queen Elizabeth, she 
said to him ; now, Mr. Speaker, what hath passed 
in the commons house ? He answered, if it please 
your majesty, seven weeks, 

193. Themistocles in his lower fortune was in 
love with a young gentleman who scorned him ; 
but when he grew to his greatness, which was 
soon after, he sought him : Themistocles said ; we 
are both grown wise, but too late. 



55 



194. Aristippus was earnest suitor to Dionysius 
for some grant, who would give no ear to his suit. 
Aristippus fell at his feet, and then Dionysius 
granted it. One that stood by said afterwards to 
Aristippus ; you a philosopher, and be so base as 
to throw yourself at the tyrant's feet to get a suit. 
Aristippus answered ; the fault is not mine, but 
the fault is in Dionysius, that carries his ears in his 
feet. 

195. Solon when he wept for his son's death, 
and one said to him, weeping will not help; an- 
swered, alas therefore I weep, because weeping 
will not help. 

196. The same Solon being asked; whether he 
had given the Athenians the best laws ? answer- 
ed, the best of those that they would have re- 
ceived. 

197. One said to Aristippus ; 'tis a strange thing, 
why men should rather give to the poor, than to 
philosophers. He answered, because they think 
themselves may sooner come to be poor, than to 
be philosophers. 

198. Trajan would say of the vain jealousy of 
princes, that seek to make away those that aspire 
to their succession ; that there was never king that 
did put to death his successor. 

199. Alexander used to say of his two friends, 
Cratuerus and Hephaestion ; that Hephaestion 
loved Alexander, and Cratuerus loved the king. 



56 

200. One of the fathers saith, that there is but 
this difference between the death of old men and 
young men ; that old men go to death, and death 
comes to young men. 

201. Jason the Thessalian was wont to say, that 
some things must be done unjustly, that many 
things may be done justly. 

202. Demetrius king of Macedon, would at 
times retire himself from business, and give him- 
self wholly to pleasures. One of those his retir- 
ings, giving out that he was sick, his father Anti- 
gonus came on the sudden to visit him ; and met a 
fair dainty youth coming out of his chamber. 
When Antigonus came in, Demetrius said 5 Sir, 
the fever left me right now. Antigonus replied, I 
think it was he that I met at the door. 

203. Cato major would say, that wise men 
learned more by fools, than fools by wise men. 

204. When it was said to Anaxagoras ; the 
Athenians have condemned you to die ; he said 
again, And nature them. 

205. Alexander, when his father wished him 
to run for the prize of the race of the Olympian 
games, (for he was very swift) answered ; he 
would, if he might run with kings. 

206 Antigonus used often to go disguised, and 
to listen at the tents of his soldiers ; and at a time 
heard some that spoke very ill of him. Where* 



57 



upon he opened the tent a little, and said to them ; 
if you would speak ill of me, you should go a 
little farther off. 

207. Aristippus said ; that those that studied 
particular sciences, and neglected philosophy ; 
were like Penelope's woers, that made love to the 
waiting woman. 

208. The ambassadors of Asia minor came to 
Antonius, after he had imposed upon them a double 
tax, and said plainly to him, that if he would 
have two tributes in one year, he must give them 
two seed-times, and two harvests. 

209. An orator of Athens said to Demosthenes ; 
the Athenians will kill you if they wax mad : De- 
mosthenes replied, and they will kill you if they 
be in good sense. 

210. Epictetus used to say ; that one of the vul- 
gar, in any ill that happens to him, blames others; 
a novice in philosophy blames himself; and a phi- 
losopher blames neither the one nor the other. 

211. Caesar, in his book that he made against 
Cato, (which is lost) did write to shew the force of 
opinion and reverence, of a man that had once ob- 
tained a popular reputation ; that there were some 
that found Cato drunk, and were ashamed in- 
stead of Cato. 

212. There was a nobleman said of a great 
counsellor, that he would have made the worst far- 



58 



rier in the world; for he never shod a horse, but he 
cloyed him : for he never commended any man to 
the king for service, or upon occasion for suit, or 
otherwise, but that he would come in, in the end, 
with a but ; and drive in a nail to his disadvantage. 

213. Diogenes called an ill physician, cock. 
Why ? (saith he,) Diogenes answered ; because 
when you crow, men use to rise. 

214. There was a gentleman fell very sick, and 
a friend of his said to him ; surety, you are in 
danger ; I pray send for a physician. But the sick 
man answered ; it is no matter, for if I die, I will 
die at leisure. 

215. Cato the elder, what time many of the 
Romans had statues erected in their honour, was 
asked by one in a kind of wonder, why he had 
none ? He answered, he had much rather men 
should ask and wonder why he had no statue, than 
why he had a statue. 

216. A certain friend of Sir Thomas More's, 
taking great pains about a book, which he intend- 
ed to publish, (being well conceited of his own 
wit, which no man else thought worthy of com- 
mendation) ; brought it to Sir Thomas More to pe- 
ruse it, and pass his judgment upon it; which he 
did : and finding nothing therein worthy the press, 
he said to him with a grave countenance ; that if it 
were in verse it would be more worthy. Upon 
which words, he went immediately and turned it 



59 



into verse, and then brought it to Sir Thomas 
again ; who looking thereon, said soberly ; Yes 
marry, now it is somewhat ; for now it is rhime ; 
whereas before it was neither rhime nor reason. 

217. Sir Henry Wotton used to say; that cri- 
tics were like brushers of noblemens clothes. 

218. Hannibal said of Fabius Maximus, and of 
Marcellus, whereof the former waited upon him, 
that he could make no progress, and the latter had 
many sharp rights with him, that he feared Fabius 
like a tutor, and Marcellus like an enemy. 

219. Phocion, the Athenian, (a man of great 
severity, and no ways flexible to the will of the 
people) one day, when he spake to the people, in 
one part of his speech, was applauded : whereupon, 
he turned to one of his friends, and asked ; What 
have I said amiss ? 

220. Bion was wont to say ; That Socrates, of 
all the lovers of Alcibiades, only led him by the 
ears. 

221. There was a philosopher about Tiberius, 
that looking into the nature of Caius, said of him ; 
That he was mire mingled with blood. 

222. There was a bishop, that was somewhat 
a delicate person, and bathed twice a day. A 
friend of his said to him ; my lord, why do you 
bathe twice a day ? The bishop answered ; Because 
I cannot conveniently bathe thrice. 



60 



223. Diogenes was one day in the market-place, 
with a candle in his hand, and being ask'd ; What 
he sought ? he said, He sought a man. 

224. Bias being asked; How a man should 
order his life ? answered ; As if a man should live 
long, or die quickly. 

225. Queen Elizabeth was entertained by my 
lord Burleigh at Theobalds: and at her going 
away, my lord obtained of the queen, to make se- 
ven knights. They were gentlemen of the coun- 
try, of my lord's friends and neighbours. They 
were placed in a rank, as the queen should pass 
by the hall ; and to win antiquity of knighthood, in 
order, as my lord favoured; though indeed the 
more principal gentlemen were placed lowest. 
The queen was told of it, and said nothing ; but 
when she went along, she passed them all by, as 
far as the skreen, as if she had forgot it: and when 
she came to the skreen, she seemed to take herself 
with the manner, and said, I had almost forgot 
what I promised. With that she turned back, 
and knighted the lowest first, and so upward. 
Whereupon Mr. Stanhope of the privy-chamber, 
a while after told her ; Your majesty was too fine 
for my lord Burleigh, She answered ; I have but 
fulfilled the scripture ; the first shall be last, and 
the last first. 



61 



226. Blon was sailing, and there fell out a great 
tempest ; and the mariners that were wicked and 
dissolute fellows, called upon the gods ; but Bion 
said to them, peace, let them not know you are 
here. 

227. The Turks made an expedition into Per- 
sia ; and because of the strait jaws of the moun- 
tains of Armenia, the bashaw consulted which 
way they should get in. One that heard the de- 
bate said, here's much ado how you shall get in ; 
but I hear no body take care how you should get 
out. 

228. Philip king of Macedon maintained argu- 
ments with a musician in points of his art, some- 
what peremptorily ; but the musician said to him, 
God forbid, sir, your fortune were so hard, that 
you should know these things better than myself. 

229. Antalcidas, when an Athenian said to 
him, ye Spartans are unlearned; said again, true, 
for we have learned no evil nor vice of you. 

230. Pace, the bitter fool, was not suffered to 
come at queen Elizabeth, because of his bitter 
humour. Yet at one time, some persuaded the 
queen that he should come to her ; undertaking 
for him, that he should keep within compass : so 
he was brought to her, and the queen said ; come 
on Pace; now we shall hear of our faults. Saith 



62 



Pace ; I do not use to talk of that that all the town 
talks of. 

231. Bishop Latimer said in a sermon at court, 
that he heard great speech that the king was poor ; 
and many ways were propounded to make him 
rich : for his part he had thought of one way, 
which was, that they should help the king to some 
good office, for all his officers were rich, 

232. After the defeat of Cyrus the younger, 
Falinus was sent by the king to the Grecians, (who 
had for their part rather victory than otherwise) to 
command them to yield their arms ; which when it 
was denied, Falinus said to Clearchus ; well then, 
the king lets you know, that if you remove from 
the place where you are now encamped, it is 
war : if you stay, it is truce. What shall I say you 
will do? Clearchus answered, it pleaseth us, as it 
pleaseth the king. How is that ? saith Falinus. 
Saith Clearchus, if we remove, war ; if we stay, 
truce : and so would not disclose his purpose. 

233. Mendozo that was vice-roy of Peru, was 
wont to say, that the government of Peru was the 
best place that the king of Spain gave, save that it 
was somewhat too near Madrid. 

234. When Vespasian passed from Jewry, to 
take upon him the empire, he went by Alexandria, 
where remained two famous philosophers, Apol- 
lonius and Euphrates. The emperor heard the 



63 



discourse, touching matter of state, in the presence 
of many. And when he was weary of them, he 
brake off, and in a secret derision, finding their 
discourses but speculative, and not to be put in 
practice, said; Oh that I might govern wise men, 
and wise men govern me. 

235. Nero was wont to say of his master Seneca, 
that his style was like mortar without lime. 

236.* Augustus Csesar, out of great indignation 
against his two daughters, and Posthumes Agrippa, 
his grand-child; whereof the two first were in- 
famous, and the last otherwise unworthy ; would 
say, that they were not his seed, but some impost- 
humes that had broken from him. 

237. A seaman coming before the judges of the 
admiralty for admittance into an office of a ship 
bound for the Indies, was by one of the judges 
much slighted, as an insufficient person for that 
office he sought to obtain ; the judge telling him, 
that he believed he could not say the points of his 
compass. The seaman answered ; that he could 
say them, under favour, better than he could say 
his Paternoster. The judge replied ; that he 
would wager twenty shillings with him upon that. 
The seaman taking him up, it came to trial : and 
the seaman began, and said all the points of his 
compass very exactly; the judge likewise said his 
Paternoster: and when he had finished it, he re- 



64 



quired the wager according to agreement; because 
the seaman was to say his compass better than he 
his Paternoster, which he had not performed. 
Nay, 1 pray sir, hold, (quoth the seaman) the 
wager is not finished ; for I have but half done : 
and so he immediately said his compass backward 
very exactly ; which the judge failing of in his 
Paternoster, the seaman carried away the prize. 

238. Lycurgus would say of divers of the heroes 
of the heathen ; That he wondered that men should 
mourn upon their days, for them, as mortal men, 
and yet sacrifice to them as gods. 

239. Fabricius, in conference with Pyrrhus, 
was tempted to revolt to him; Pyrrhus telling 
him, that he should be partner of his fortunes, and 
second person to him. But Fabricius answered, 
in a scorn, to such a motion ; sir, that would not 
be good for yourself: for if the Epirotes once 
know me, they will rather desire to be governed 
by me than by you. 

240. Thales said; That life and death were 
all one. One that was present ask'd him ; Why 
do not you die then ? Thales said again; Because 
they are all one. 

241. An Egyptian priest having conference 
with Solon, said to him; You Grecians are ever 
children 5 you have no knowledge of antiquity, 
nor antiquity of knowledge. 



65 



242. Sir Fulke Grevil had much and private 
access to queen Elizabeth, which he used honour- 
ably, and did many men good : yet he would say 
merrily of himself ; That he was like Robin Good- 
fellow; for when the maids spilt the milk-pans, 
or kept any racket, they would lay it upon Robin: 
so what tales, the ladies, about the queen, told 
her, or other bad offices that they did, they would 
put it upon him. 

243. There was a politic sermon, that had no 
divinity in it, was preached before the king. The 
king, as he came forth, said to Bishop Andrews ; 
Call you this a sermon ? the bishop answered ; 
And it please your majesty, by a charitable con- 
struction, it may be a sermon. 

244. Henry Noel would say; That courtiers 
were like fasting days; they were next the holy 
days, but in themselves, they were the most mea- 
gre days of the week. 

245. Cato said; The best way, to keep good 
acts in memory, was to refresh them with new. 

246. Aristippus said ; He took money of his 
friends, not so much to use it himself, as to teach 
them how to bestow their money. 

247. A strumpet said to Aristippus; that she 
was with child by him ; he answered ; You know 
that no more, than if you went through a hedge of 
thorns, you could say, this thorn prick'd me, 



66 



24-8. Demoeritus said; That truth did lie ia 
profound pits, and when it was got, it needed much 
refining. 

249. Diogenes said of a young man that danced 
daintily, and was much commended ; The better, 
the worse. 

250. There was a nobleman that was lean of 
visage, but immediately after his marriage he grew 
pretty plump and fat. One said to him ; Your 
lordship doth contrary to other married men ; for 
they at the first wax lean, and you wax fat. Sir 
Walter Raleigh stood by, and said ; Why, there is 
no beast, that if you take him from the common, 
and put him into the several, but he will wax fat. 

251. Diogenes seeing one that was a bastard, 
casting stones among the people, bad him take 
heed, he hit not his father. 

252. Plutarch said well, it is otherwise in a 
common- wealth of men than of bees : The hive of 
a city or kingdom is in best condition, when there 
is least of noise or buz in it. 

253. The same Plutarch said, of men of weak 
abilities set in great place, that they were like little 
statues set on great bases, made to appear the 
less by their advancement. 

254. He said again; good fame is like fire. 
When you have kindled it, you may easily preserve 
it ; but if once you extinguish it, you will not 



61 

easily kindle it again ; at least, not make it burn 
as bright as it did. 

255. Queen Elizabeth seeing Sir Edward < 

in her garden, lookM out at her window, and 
asked him in Italian, what does a man think of 
when he thinks of nothing? Sir Edward (who had 
not had the effect of some of the queen's grants so 
soon as he had hoped and desired) paused a little ; 
and then made answer, Madam, he thinks of a 
woman's promise. The queen shrunk in her 
head, but was heard to say, Well, Sir Edward, I 
must not confute you. Anger makes dull men 
witty, but it keeps them poor. 

256. When any great officer, ecclesiastical or 
civil, was to be made, the queen would inquire 
after the piety, integrity, learning of the man. 
And when she was satisfied in these qualifications, 
she would consider of his personage. And upon 
such an occasion she pleas'd once to say to me, 
Bacon, how can the magistrate maintain his 
authority when the man is despis'd ? 

257. In eighty-eight, when the queen went 
from Temple-bar along Fleet-street, the lawyers 
were ranked on one side, and the companies of the 
city on the other ; said master Bacon to a lawyer 
that stood next him : Do but observe the courtiers ; 
if they bow first to the citizens, they are in debt ; 
if first to us, they are in law. 



68 



258. When Sir Thomas More was lord chancel- 
lor, he did use, at mass, to sit in the chancel ; and 
his lady in a pew. And because the pew stood 
out of sight, his gentleman usher, ever after ser- 
vice came to the lady's pew, and said ; madam, my 
lord is gone. So when the chancellor's place was 
taken from him, the next time they went to church, 
Sir Thomas himself came to the lady's pew, and 
said ; Madam, my lord is gone. 

259. A Grecian captain advising the confede- 
rates, that were united against the Lacedamonians, 
touching their enterprise, gave opinion, that they 
should go directly upon Sparta, saying; That the 
state of Sparta was like rivers ; strong when they 
had run a great way, and weak toward their head. 

260. One was examined, upon certain scandal- 
ous words spoken against the king. He confessed 
them, and said; it is true, I spake them, and if 
the wine had not failed, I had said much more. 

261. Trajan would say, That the king's exche- 
quer was like the spleen ; for when that did swell 
the whole body did pine. 

262. Charles the bald, allowed one, whose name 
was Scottus, to sit at the table with him for his 
pleasure. Scottus sate on the other side of the table. 
One time the king being merry with him, said to 
him ; What is there between Scot and Sot ? Scot- 
tus answered ; The table only. 



69 



263. There was a marriage made between a 
widow of great wealth, and a gentleman of great 
house, that had no estate or means. Jack Roberts 
said ; That marriage was like a black pudding j 
the one brought blood, and the other brought sewet 
and oatmeal. 

264. Groesus said to Cambyses, That peace was 
better than war ; because in peace the sons did 
bury their fathers, but in wars the fathers did bury 
their sons. 

265. Carjaval, when he was drawn to execution, 
being fourscore and five years old, and laid upon 
the hurdle, said ; What ! young in cradle, old in 
cradle ! 

266. Diogenes was asked in a kind of scorn ; 
What was the matter, that philosophers haunted 
rich men, and not rich men philosophers ? he an- 
swered ; Because the one knew what they wanted, 
the other did not. 

267. Demetrius, king of Macedon, had a peti- 
tion offered him divers times by an old woman, 
and answered; he had no leisure. Whereupon, 
the woman said aloud ; Why then give over to be 
king. 

268. There were two gentlemen, otherwise of 
equal degree, save that the one was of the anci- 
enter house. The other, in courtesy, asked his 
hand to kiss : which he gave him -> and he kiss'd 



70 



it : but said withal, to right himself, by way of 
friendship, Well, I aixiyeu, against any two of 
them : putting himself first. 

269. Themistocles would say of himself; That 
he was like a plane-tree, that in tempests men fled 
to him, and in fair weather, men were ever crop- 
ping his leaves. 

270. Themistocles said of speech ; That it was 
like Arras, that spread abroad shews fair images, 
but contracted is but like packs. 

271. When king Edward the second was a- 
mongst his torturers, who hurried him to and fro, 
that no man should know where he was, they sat 
him down upon a bank : and one time the more to 
disguise his face, shaved him, and washed him 
with cold watf r of a ditch by : the king said ; 
Well, yet I will have warm water for my beard : 
and so shed abundance of tears. 

272. King James was wont to be very earnest 
with the country gentlemen to go from London to 
their country houses. And sometimes he would 
say thus to them ; Gentlemen, at London, you 
are like ships at sea, which shew like nothing ; but 
in your country villages, you are like ships in a 
river, which look like great things. 

273. Soon after the death of a great officer, who 
was judged no advancer of the king's matters; the 
king said to his solicitor Bacon, who was his kins- 



71 

man ; Now tell me truly, what say you of your 
cousin that is gone? Mr. Bacon answered, Sir, 
since your majesty doth charge me, Til e'en deal 
plainly with you, and give you such a character of 
him, as if I were to write his story. I do think he 
*\Vas no fit counsellor to make your affairs better : 
but yet he was fit to have kept them from growing 
worse. The king said, On my so'l, man, in the 
first thou speakest like a true man, and in the lat- 
ter like a kinsman. 

274. King James, as he was a prince of great 
judgment, so he was a prince of a marvellous plea- 
sant humour ; and there now come into my mind 
two instances of it. As he was going through 
Lusen by Greenwich, he asked what town it was ? 
They said Lusen. He asked a good while after, 
what town is this we are now in ? They said, still 
'twas Lusen. On my so'l, said the king, I will 
be king of Lusen. 

275. In some other of his progresses, he asked 
how far it was to a town whose name I have for- 
gotten. They said, six miles. Half an hour after 
he asked again 3 One said six miles and an half. 
The king alighted out of his coach, and crept un- 
der the shoulder of his led horse. And when 
some asked his majesty what he meant ? I must 
stalk, said he, for yonder town is shy, and flies 
me. 



72 



276. Count Gondomar sent a compliment to 
my lord St. Alban, wishing him a good Easter. 
My lord thanked the messenger, and said, he could 
not at present requite the count better than in re- 
turning him the like ; that he wished his lordship 
a good Passover. 

277. My lord chancellor Elsmere, when he had 
read a petition which he disliked, would say ; 
What, you would have my hand to this now ? And 
the party answering, yes : he would say farther, 
Well, so you shall; nay, you shall have both my 
hands to it. And so would, with both his hands, 
tear it in pieces. 

278. Sir Francis Bacon was wont to say of an 
angry man who suppressed his passion, that he 
thought worse than he spoke : and of an angry man 
that would chide, that he spoke worse than he 
thought. 

279. He was wont also to say, that power in an 
ill man, was like the power of a black witch; he 
could do hurt, but no good with it. And he would 
add, that the magicians could turn water into 
blood, but could not turn the blood again to water, 

280. When Mr. Attorney Coke, in the exche- 
quer, gave high words to Sir Francis Bacon, and 
stood much upon the higher place ; Sir Francis said 
to him, Mr. Attorney, the less you speak of your 



73 



own greatness, the more I shall think of it ; and 
the more, the less. 

281. Sir Francis Bacon coming into the Earl of 
Arundel's garden, where there were a great num- 
ber of ancient statues of naked men and women, 
made a stand, and as astonished, cried out, the re- 
surrection ! 

282. Sir Francis Bacon (who was always for 
moderate counsels), when one was speaking of 
such a reformation of the church of England, as 
would in effect make it no church ; said thus to 
him, Sir, the subject we talk of is the eye of Eng- 
land, and if there be a speck or two in the eye, 
we endeavour to take them off; but he were a 
strange oculist who would pull out the eye. 

283. The same Sir Francis Bacon was wont to 
say, that those who left useful studies for useless 
scholastic speculations, were like the Olympic 
gamesters, who abstain'd from necessary labours, 
that they might be fit for such as were not so. 

284. He likewise often used this comparison : 
the empirical philosophers are like to pismires; 
they only lay up and use their store. The ratio- 
nalists are like to spiders ; they spin all out of their 
own bowels. But give me a philosopher, who 
like the bee hath a middle faculty, gathering from 
abroad, but digesting that which is gathered by 
his own virtue. 



74 



285. The lord St. Alban, who was not over- 
hasty to raise theories, but proceeded slowly by 
experiments, was wont to say to some philosophers, 
who would not go his pace, Gentlemen, nature is 
a labyrinth, in which the very haste you move with, 
will make you lose your way. 

286. The same lord, when he spoke of the 
Dutchmen, used to say, that we could not abandon 
them for our safety, -nor keep them for our profit. 
And sometimes he would express the same sense in 
this manner ; we hold the Belgic lion by the ears. 

287. The same lord, when a gentleman seem'd 
not much to approve of his liberality to his retinue, 
.said to him ; Sir, I am all of a piece ; if the head 
be lifted up, the inferior parts of the body must 
too. 

288. The lord Bacon was wont to commend the 
advice of the plain old man at Buxton that sold 
besoms ; a proud lazy young fellow came to him 
for a besom upon trust: to whom the old man 
said; Friend, hast thou no money ? borrow of thy 
back, and borrow of thy belly, they'll ne'er ask 
thee again, I shall be dunning thee every day. 

289. Jack Weeks said of a great man (just then 
dead) who pretended to some religion, but was 
none of the best livers ; Well, I hope he is in hea- 
ven. Every man thinks as he wishes ; but if he be 
in heaven, 'twere pity it were known. 



75 



290. His lordship, when he had finished this 
collection of apophthegms, concluded thus : Come 
now all is well : they say, he is not a wise man 
that will lose his friend for his wit ; but he is less a 
wise man, that will lose his friend for another man's 
wit. 



16 



ORNAMENT A RATION ALIA: 

OR, 

ELEGANT SENTENCES. 

1 . ALEATOR, quanto in arte est melior, tanto 
est nequior : a gamester, the greater master he is 
in his art, the worse man he is. 

2. Arcum, intensiofrangit; animum, remissio: 
much bending breaks the bow ; much unbending, 
the mind. 

3. Bis vincit, qui se vincit in victoria : he con- 
quers twice, who upon victory overcomes himself. 

4. Cum vitia prosint, peccat, qui recte facit: if 
vices were upon the whole matter profitable, the 
virtuous man would be the sinner. 

5. Bene dormit, qui non sentit, quod male dor- 
miat : he sleeps well, who feels not that he sleeps ill. 

6. Deliberare utilia, mora est tutissima: to de- 
liberate about useful things is the safest delay. 

7. Dolor decrescit, ubi quo ere scat non habet: 
the flood of grief decreaseth, when it can swell no 
higher. 

8. Etiam innocentes cogit mentiri dolor : pain 
makes even the innocent manalyar. 

9. Etiam celeritas in desiderio, mora est : in de- 
sire, swiftness itself is delay. 



77 



10. Etiam capillus unus habet umbram suara ; 
the smallest hair casts a shadow. 

1 1 . Fidem qui perdit, quo se servat in reliquum ? 
he that has lost his faith, what has he leftto live on ? 

12. Formosa fades muta commendatio est: a 
beautiful face is a silent commendation. 

13. Fortuna nimium quem fovet, stultum facit : 
fortune makes him fool, whom she makes her dar* 
ling. 

1 4. Fortuna obesse nulli contenta est semel : for- 
tune is not content to do a man but one ill turn. 

15. Facit gratum fortuna, quem nemo videt: the 
fortune which nobody sees, makes a man happy 
and unenvied. 

16. Heu ! quam miserum est ab illo laedi, de 
quo non possis queri: O ! what a miserable thing 
'tis to be hurt by such a one of whom 'tis in vain 
to complain. 

17. Homo toties moritur quotes amittit suos ; 
a man dies as often as he loses his friends. 

18. Haeredis fletus sub persona risus est : the 
tears of an heir are laughter under a vizard. 

19. Jucundum nihil est, nisi quod reflcit varie- 
tas : nothing is pleasant, to which variety does not 
give a relish. 

20. Invidiam ferre, aut fortis, aut felix potest : 
he may bear envy, who is either courageous or 
happy. 



78 

21 . In malis sperare bonum, nisi innocens, nemo 
potest : none but a virtuous man can hope well in 
all circumstances. 

22. In vindicando, criminosa est celeritas : in 
taking revenge, the very haste we make is criminal. 

23. In calamitoso risus etiam injuria est : when 
men are in calamity, if we do but laugh we offend. 

24. Improbe Neptunum accusal, qui iterum 
naufragium facit : he accuseth Neptune unjustly, 
who makes shipwreck a second time. 

25. Multis minatur, qui uni facit injuriam : he 
that injures one, threatens an hundred. 

26. Mora omnis ingrata est, sed facit sapienti- 
am : all delay is ungrateful, but we are not wise 
without it. 

27. Mori est felicis antequam mortum invocit: 
happy he who dies ere he calls for death to take 
him away. 

28. Malus ubi bonum se simulat, tunc est pes- 
simus : an ill man is always ill ; but he is then worst 
of all, when he pretends to be a saint. 

29. Magno cum periculo custoditur, quod mul- 
tis placet : lock and key will scarce keep that se- 
cure which pleases every body. 

30. Male vivunt qui se semper victuros putant : 
they think ill, who think of living always. 

3 1 . Male secum agit aeger, medicum qui haere- 
dem facit : that sick man does ill for himself, who 
makes his physician his heir. 



79 

32. Multos timere debet, quem multi timent: 
he of whom many are afraid, ought himself to fear 
many. 

33. Nulla tarn bona est fortuna, de qua nil pos- 
sis queri: there's no fortune so good, but it bates 
an ace. 

S4. Parsbeneflcii est quod petitur, si bene neges: 
'tis part of the gift, if you deny genteely what is 
asked of you. 

35. Timidis vocat se cautem, parcum sordidus : 
the coward call himself a wary man ; and the miser 
says, he is frugal. 

36. O vita ! misero longa, felici brevis : O life ! 
an age to him that is in misery ; and to him that is 
happy, a moment. 

37. It is a strange desire which men have, tc 
seek power and lose liberty. 

38. Children increase the cares of life : but they 
mitigate the remembrance of death. 

39. Round dealing is the honour of man's na« 
ture ; and a mixture of falsehood is like allay in 
gold and silver, which may make the metal work 
the better, but it embaseth it. 

40. Death opened the gate to good fame, and 
extinguisheth envy. 

41. Schism, in the spiritual body of the church, 
is a greater scandal than a corruption in manners : 
as, in the natural body, a wound or solution of con- 
tinuity, is worse than a corrupt humour. 



80 



42. Revenge is a kind of wild justice, which 
the more a man's nature runs to, the more ought 
law to weed it out. 

43. He that studieth revenge, keepeth his own 
wounds green. 

44. Revengeful persons live and die like 
witches : Their life is mischievous, and their end 
is unfortunate. 

45. It was an high speech of Seneca, (after the 
manner of the Stoics, that the good things which 
belong to prosperity, are to be wish'd ; but the 
good things which belong to adversity, are to be 
admired. 

46. He that cannot see well, let him go 
softly. 

47. If a man be thought secret, it inviteth dis- 
covery ; as the more close air sucketh in the more 
open. 

48. Keep your authority wholly from your 
children, not so your purse. 

49. Men of noble birth are noted to be envious 
towards new men when they rise. For the dis- 
tance is altered ; and it is like a deceit of the eye, 
that w T hen others come on, they think themselves 

go back. 

50. That envy is most malignant which is like 
Cain's, who envied his brother, because his sacri- 
fice was better accepted, when there was nobody 
but God to look on, 



81 



5 1 . The lovers of great place are impatient of pri- 
vateness, even in age, which requires the shadow : 
like old townsmen that will be still sitting at their 
street-door, though there they offer age to scorn. 

52. In evil, the best condition is, not to will; 
the next, not to can. 

53. In great place, ask counsel of both times: 
of the ancient time, what is best-, and of the latter 
time, what is fittest. 

54. As in nature things move more violently to 
their place, and calmly in their place : So virtue in 
ambition is violent ; in authority, settled and calm. 
■ 55. Boldness in civil business, is like pronun- 
ciation in the orator of Demosthenes ; the first, 
second, and third thing. 

56. Boldness is blind : whereof 'tis ill in coun- 
sel, but good in execution. For in counsel it is 
good to see dangers, in execution not to see them, 
except they be very great. 

57 * Without good-nature, man is but a better 
kind of vermin. 

58. God never wrought miracles to convince 
atheism, because his ordinary works convince it. 

59. The great atheists indeed are hypocrites, who 
are always handling holy things, but without feeling; 
so as they must needs be cauterized in the end. 

60. The master of superstition is the people. 
And in all superstition, wise men follow fools. 

G 



82 



61. In removing superstitions, care would be 
had, that (as it fareth in ill purgings,) the good be 
not taken away with the bad ; which commonly is 
done, when the people is the physician. 

62. He that goeth into a country before he 
hath some entrance into the language, goeth to 
school, and not to travel. 

63. It is a miserable state of mind (and yet it 
is commonly the case of kings) to have few things 
to desire, and many things to fear. 

64. Depression of the nobility may make a 
king more absolute, but less safe. 

65. AH precepts concerning kings, are, in 
effect, comprehended in these remembrances; 
remember thou art a man ; remember thou art 
God's vicegerent : The one bridleth their power, 
and the other their will. 

66. Things will have their first or second agi- 
tation : If they be not tossed upon the argu- 
ments of counsel, they will be tossed upon the 
waves of fortune. 

67. The true composition of a counsellor, is 
rather to be skill'd in his master's business than his 
nature ; for then he is like to advise him, and not 
to feed his humour. 

68. Private opinion is more free, but opinion 
before others is more reverend. 



83 



69. Fortune is like a market, where many times 
if yon stay a little the price will fall. 

70. Fortune sometimes turneth the handle of 
the bottle, which is easy to be taken hold of; and 
after the belly, which is hard to grasp. 

7 1 . Generally it is good to commit the begin- 
ning of all great actions to Argus with an hundred 
eyes ; and the ends of them to Briareus with an 
hundred hands ; first to watch, and then to speed. 

72. There is great difference betwixt a cunning 
man and a wise man. There be that can pack 
the cards, who yet can't play well ; they are good 
in canvasses and factions, and yet otherwise mean 
men. 

73. Extreme self-lovers will set a man's house 
on fire, tho* it were but to roast their eggs. 

74. New things, like strangers, are more ad- 
mired, and less favour'd. 

75. It were good that men, in their innovations, 
would follow the example of time itself, which in- 
deed innovateth greatly, but quietly, and by de- 
grees scarce to be perceived. 

76. They that reverence too much old time, are 
but a scorn to the new. 

77. The Spaniards and Spartans have been 
noted to be of small dispatch. Mi venga la muerte 
de Spagna; let my death come from Spain, for 
then it will be sure to be long a coming. 



84 



78. You had better take for business a man some- 
what absurd, than over-formal. 

79. Those who want friends to whom to open 
their griefs, are cannibals of their own hearts. 

80. Number itself importeth not much in armies, 
where the people are of weak courage : For (as 
Virgil says) it never troubles a wolf how many the 
sheep be. 

82. Let states, that aim at greatness, take heed 
how their nobility and gentry multiply too fast. 
In coppice woods, if you leave your staddles too 
thick, you shall never have clean underwood, but 
shrubs and bushes. 

82. A civil war is like the heat of a fever ; but 
a foreign war is like the heat of exercise, and 
serveth to keep the body in health. 

83. Suspicions among thoughts, are like bats 
among birds, they ever fly by twilight. 

84. Base natures, if they find themselves once 
suspected, will never be true. 

85. Men ought to find the difference between 
saltness and bitterness. Certainly he that hath a 
satirical vein, as he maketh others afraid of his 
wit, so he had need be afraid of others memory. 

86. Discretion in speech is more than eloquence., 

87. Men seem neither well to understand their 
riches, nor their strength : of the former they be- 
lieve greater things than they should, and of the 



I 



85 

latter much less. And from hence fatal pillars have 
bounded the progress of learning. 

88. Riches are the baggage of virtue ; they can- 
not be spared nor left behind, but they hinder the 
march. 

89. Great riches have sold more men than ever 
they have bought out. 

90. Riches have wings, and sometimes they fly 
away of themselves, and sometimes they must be 
set flying to bring in more. 

91. He that defers his charity 'till he is dead, is 
(if a man weighs it rightly) rather liberal of ano- 
ther man's, than of his own. 

92. Ambition is like cholor, if he can move, it 
makes men active ; if it be stopp'd, it becomes 
adust, and makes men melancholy. 

93. To take a soldier without ambition, is to pull 
oft' his spurs. 

94. Some ambitious men seem as screens to 
princes in matters of danger and envy. For no 
man will take such parts, except he be like the 
seeld dove, that mounts and mounts, because he 
cannot see about him. 

95. Princes and states should chuse such minis- 
ters as are more sensible of duty than rising ; and 
should discern a busy nature from a willing mind. 

96. A man's nature runs either to herbs or weeds ; 
therefore let him seasonably water the one, and 
destroy the other, 



80 



97. If a man look sharp and attentively, he shall 
see fortune ; for tho' she be blind, she is not invi- 
sible. 

98. Usury bringeth the treasure of the realm or 
state into a few hands : for the usurer being at cer- 
tainties, and the others at uncertainties ; at the end 
of the game most of the money will be in the box. 

99. Beauty is best in a body that hath rather dig- 
nity of presence, than beauty of aspect. The 
beautiful prove accomplished, but not of great spi- 
rit ; and study, for the most, part rather behaviour 
than virtue. 

100. The best part of beauty, is that which a 
picture cannot express. 

101 . He who builds a fair house upon an ill seat, 
commits himself to prison. 

102. If you would work on any man, you must 
either know his nature and fashions, and so lead 
him ; or, his ends, and so persuade him ; or his 
weaknesses and disadvantages, and so awe him ; 
or those that have interest in him, and so govern 
him. 

103. Costly followers (among whom we may 
reckon those who are importunate in suits) are not 
to be liked ; lest while a man maketh his train lon- 
ger, he maketh his wings shorter. 

104. Fame is like a river that beareth up things 
light and swolen, and drowns things weighty and 
solid. 



87 



105. Seneca saith well, that anger is like rain, 
that breaks itself upon that it falls. 

106. Excusations, cessions, modesty itself well 
govern 'd, are but arts of ostentation. 

107. High treason is not written in ice ; that 
when the body relenteth, the impression should go 
away. 

108. The best governments are always subject 
to be like the fairest crystals, when every icicle or 
grain is seer), which in a fouler stone is never per- 
ceived. 

109. Hollow church papists are like the roots 
of nettle, which themselves sting not ; but yet they 
bear all the stinging leaves. 



88 
SHORT NOTES 

FOR CIVIL CONVERSATION. 

1. TO deceive mens expectations generally 
(with cautel) argueth a staid mind, and unexpect- 
ed constancy, viz. in matters of fear, anger, sud- 
den joy or grief, and all things which may affect or 
alter the mind in public or sudden accidents, or 
such like. 

2. It is necessary to use a stedfast countenance, 
not waving with action, as in moving the head or 
hand too much, which sheweth a fantastical light 
and fickle operation of the spirit, and consequent- 
ly like mind as gesture : only it is sufficient, with 
leisure, to use a modest action in either. 

3. In all kinds of speech, either pleasant, grave, 
severe, or ordinary, it is convenient to speak lei- 
surely, and rather drawingly, than hastily ; be- 
cause hasty speech confounds the memory, and 
oftentimes (besides unseemliness) drive a man ei- 
ther to a non-plus or unseemly stammering, harp- 
ing upon that which should follow ; w T hereas a slow 
speech confirmeth the memory, addeth a conceit of 
wisdom to the hearers, besides a seemliness of 
speech and countenance. 

4. To desire in discourse, to hold all arguments, 
is ridiculous, wanting true judgment; for in all 
hings no man can be exquisite. 



89 

5, 6. To have common places to discourse and to 
want variety, is both tedious to the hearers, and 
shews a shallowness of conceit ; therefore it is 
good to vary, and suit speeches with the present 
occasions ; and to have a moderation in all our 
speeches, especially in jesting, of religion, state, 
great persons, weighty and important business, po- 
verty, or any thing deserving pity. 

7. A long continued speech, without a good 
speech of interlocution, sheweth slowness; and a 
good reply, without a good set speech, sheweth 
shallowness and weakness. 

8. To use many circumstances, ere you come 
to matter, is wearisome ; and to use none at all, is 
but blunt. 

9. Bashfulness is a great hinderance to a man, 
both of uttering his conceit, and understanding 
what is propounded unto him : wherefore, it is 
good to press himself forwards with discretion, both 
in speech, and company of the better sort, 

Usus promptos facit. 



90 



LETTER 

TO LORD MOUNTJOYE, ON THE COLOURS OF 
GOOD AND EVIL. 

1 SEND you the last part of the best book of Aris- 
totle of Stagira, who (as your Lordship knoweth) 
goeth for the best author. But saving the civil 
respect which is due to a received estimation, the 
man being a Grecian, and of a hasty wit, having 
hardly a discerning patience, much less a teaching 
patience, hath so delivered the matter, as I am 
glad to do the part of a good house-hen, which 
without any strangeness will sit upon pheasants 
eggs. And yet perchance, some that shall compare 
my lines with Aristotle's lines, will muse by what 
art, or rather by what revelation I could draw 
these conceits out of that place. But I that should 
know best, do freely acknowledge, that I had my 
light from him ; for where he gave me not matter 
to perfect, at the least he gave me occasion to in- 
vent. Wherein as I do him right, being myself a 
man that am as free from envying the dead in 
contemplation, as from envying the living in action 
or fortune : so yet nevertheless still I say, and I 
speak it more largely than before, that in perusing 
the writings of this person so much celebrated, 
whether it were the impediment of his wit, or that 



91 

he did it upon glory and affectation to be subtile, 
as one that if he had seen his own conceits clearly 
and perspicuously delivered, perhaps would have 
been out of love with them himself; or else upon 
policy, to keep himself close, as one that had been 
a challenger of all the world, and had raised infinite 
contradiction. To what cause soever it is to be 
ascribed, I do not find him to deliver and enwrap 
himself well of that he seemeth to conceive ; nor 
to be a master of his own knowledge. Neither 
do I for my part also (though I have brought in a 
new manner of handling this argument to make it 
pleasant and lightsome) pretend so to have over- 
come the nature of the subject; but that the full 
understanding and use of it will be somewhat dark, 
and best pleasing the taste of such wits as are pa- 
tient to stay the digesting and soluting unto them- 
selves of that which is sharp and subtile. Which 
was the cause, joined with the love and honour 
which I bare to your Lordship, as the person I 
know to have many virtues, and an excellent order 
of them, which moved me to dedicate this writing 
to your Lordship, after the antient manner: 
choosing both a friend, and one to whom I con- 
ceived the argument was agreeable. 

FRANCCS BACON. 



9 C 2 
A FRAGMENT. 

OF THE 

COLOURS OF GOOD AND EVIL. 

IN deliberatives, the point is, what is good, and 
what is evil ; and of good, what is greater; and of 
evil, what is less. 

So that the persuader's labour is, to make things 
appear good or evil, and that in higher or lower 
degree, which as it may be performed by true 
and solid reasons, so it may be represented also by 
colours, popularities and circumstances, which are 
of such force, as they sway the ordinary judgment 
either of a weak man, or of a wise man, not fully 
and considerately attending and pondering the 
matter. Besides their power to alter the nature of 
the subject in appearance, and so to lead to error, 
they are of no less use to quicken and strengthen 
the opinions and persuasions which are true ; for 
reasons plainly delivered, and always after one 
manner, especially with fine and fastidious minds, 
enter but heavily and dully : whereas if they be 
varied, and have more life and vigour put into 
them by these forms and insinuations, they cause a 
stronger apprehension, and many times suddenly 
win the mind to a resolution. Lastly, to make a 
true and safe judgment, nothing can be of greater 



93 

use and defence to the mind, than the discovering 
and reprehension of these colours, shewing in what 
cases they hold, and in what they deceive : which 
as it cannot be done but out of a very universal 
knowledge of the nature of things, so being per- 
formed, it so cleareth man's judgment and election, 
as it is the less apt to slide into any error. 



94 



TABLE 

OF THE COLOURS, OR APPEARANCES OF GOOD AND 
EVIL, AND THEIR DEGREES, AS PLACES OF PER- 
SUASION AND DISSUASION, AND THEIR 
SEVERAL FALLACIES, AND THE 
ELENCHES OF THEM. 

1. Qui caters partes vel sectce secundas unanimiter defe- 
runt, cum singula principatum sibi vindicent, melior re- 
liquis videtur. Nam primus qutequc ex 'zelo videtur su- 
mere, secundas autem ex vero <$- merito tribuere. 

SO Cicero went about to prove the sect of Aca- 
demics, which suspended all asseveration, for to 
be the best ; for, saith he, ask a Stoic which phi- 
losophy is true, he will prefer his own. Then ask 
him, which approacheth next the truth, he will 
confess the Academics. So deal with the Epi- 
cure, that will scarce endure the Stoic to be in 
sight of him, so soon as he hath placed himself, he 
will place the Academics next him. 

So if a prince took divers competitors to a place, 
and examined them severally, whom next them- 
selves they would rarest commend, it were like 
the ablest man should have the most second voices. 

The fallax of this colour happeneth oft in re- 
spect of envy, for men are accustomed after them- 
selves and their own fashion, to incline unto them 
which are softest, and are least in their way, in de- 



95 

spight and derogation of them that hold them hard- 
est to it. So that this colour of meliority and pre- 
eminence is a sign of enervation and weakness. 

2. Cujus excellentia vet exuperantia melior, id toto generc 
melius* 

Appertaining to this, are the forms : let us not 
wander in generalities : let us compare particular 
with particular, &c. This appearance, though it 
seem of strength, and rather logical than rhetori- 
cal, yet is very oft a fallax. 

Sometime because some things are in kind very 
casual, which if they escape prove excellent ; so 
that the kind is inferior, because it is so subject to 
peril, but that which is excellent being proved is 
superior, as the blossom of March, and the blos- 
som of May, whereof the French verse goeth : 

Burgeon de Mars enfans de Paris, 
Si un eschape, il en vaut dix. 

So that the blossom of May is generally better than 
the blossom of March $ and yet the best blossom of 
March is better than the best blossom of May. 
Sometimes because the nature of some kinds is to 
be more equal, and more indifferent, and not to 
have very distant degrees, as hath been noted in 
the warmer climates, the people are generally 
more wise, but in the northern climate, the wits of 
chief are greater. So in many armies, if the mat- 



96 



ter should be tried by duel between two champi- 
ons, the victory should go on the one side, and yet 
if it be tried by the gross, it would go on the other 
side : for excellencies go as it were by chance, 
but kinds go by a more certain nature ; as by dis- 
cipline in war. 

Lastly ; Many kinds have much refuse, which 
countervail that which they have excellent, and 
therefore generally metal is more precious than 
stone ; and yet a diamond is more precious than 
gold. 

3. Quod ad veritatem refurtur majus est quam quod ad opi- 
nionem. Modus autem c§- probatio ejus quod ad opinionem 
pertinet h&c est ; quod quis si clam putaret forefacturus uon 
esset. 

So the Epicures say of the Stoics felicity placed 
in virtue : That it is like the felicity of a player, 
who if he were left of his auditory and their 
applause, he would straight be out of heart and 
countenance $ and therefore they call virtue bonum 
theatrale : but of riches the poet saith i 

Populus me sibilat 
At mihi plaudo. 

And of pleasure, 

Grata sub imo 
Gaudia corde premens, vultu simulante pudorem. 

The fallax of this colour is somewhat subtile, 
though the answer to the example be ready, for 



97 



virtue is not chosen propter auram popularem. 
But contrariwise, maxime omnium teipsum reve- 
rere ; so as a virtuous man will be virtuous in so- 
litudine, and not only in theatro, though percase 
it will be more strong by glory and fame, as an 
heat which is doubled by reflexion : but that de- 
nieth the supposition, it doth not reprehend the 
fallax, whereof the reprehension is a law, that 
virtue (such as is joined with labour and conflict) 
would not be chosen but for fame and opinion, yet 
it followeth not that the chief motive of the elec- 
tion should not be real and for itself, for fame may 
be only causa impulsiva, and not causa constituens, 
or emciens. As if there were two horses, and the 
one would do better without the spur than the 
other : but again, the other with the spur would 
far exceed the doing of the former, giving him the 
spur also; yet the latter will be judged to be the 
better horse, and the former as to say, tush, the 
life of this horse is but in the spur, will not serve 
as to a wise judgment: for since the ordinary in- 
strument of horsemanship is the spur, and that it 
is no matter of impediment or burden, the horse is 
not to be recounted the less of, which will not do 
well without the spur, but rather the other is to 
be reckoned a delicacy than a virtue ; so glory and 
honour are the spurs to virtue : and although virtue 
would languish without them, yet since they be 



98 



always at hand to attend virtue, virtue is not to be 
said the less chosen for itself, because it needeth 
the spur of fame and reputation : and therefore 
that position, nota ejus rei quod propter opinionem 
& non propter veritatem eligitur, haec est ; quod 
quis si clam putaret fore facturus non esset, is re- 
prehended, 

4. Quod rem ijitegram servat bonum, quod sine receptu est 
malum: Nam se recipere non posse impotentice genus est, 
potentia autem bonum. 

Hereof ^Esop framed the fable of the two frogs, 
that consulted together in the time of drought, 
(when many plashes that they had repaired to were 
dry) what was to be done; and the one propounded 
to go down into a deep well, because it w r as like 
the water would not fail there ; but the other an- 
swered, yea, but if it do fail, how shall we get up 
again ? And the reason is, that human actions are 
so uncertain and subject to perils, as that seemeth 
the best course which hath most passages out of it. 
Appertaining to this persuasion, the forms are : 
you shall engage yourself on the other side, non 
tantum, quantum voles sumes ex fortuna, &c. you 
shall keep the matter in your own hand. The re- 
prehension of it is, that proceeding and resolving 
in all actions is necessary. For as he saith well, 
not to resolve, is to resolve; and many times it 



99 

breeds as many necessities, and engageth as far in 
some other sort, as to resolve. So it is but the 
covetous man's disease, translated in power, for 
the covetous man will enjoy nothing, because he 
will have his full store and possibility to enjoy the 
more ; so by this reason a man should execute no- 
thing, because he should be still indifferent, and 
at liberty to execute any thing. Besides, neces- 
sity and this same jacta est alea, hath many times 
an advantage, because it awaketh the powers of 
the mind, and strengthened endeavour ; coeteris 
pares necessitate certe superiores estis. 

5. Quod ex pluribus constat £ divisibilibus est majus quam 
v quod ex paucioribus, <$ magis unum : nam omnia per partes 
\ considerata majora videntur : quare § pluralitas partium 
magnitudinem prai se fert : fortius autem operatur plura- 
\ litas partium si ordo absit ; nam inducit similitudiiiem in- 
finitiy <$• impedit comprehensionem. 

This colour seemeth palpable, for it is not plu- 
rality of parts without majority of parts, that mak- 
eth the total greater ; yet nevertheless it often car- 
ries the mind away, yea, it deceiveth the sense; 
as it seemeth to the eye a shorter distance of way, 
if it be all dead and continued, than if it have 
trees or buildings, or any other marks whereby 
the eye may divide it. So when a great monied 
man hath divided his chests, and coins, and 
bags, he seemeth to himself richer than he was ; 



100 

and therefore a way to amplify any thing is, to 
break it, and to make anatomy of it in several 
parts, and to examine it according to several cir- 
cumstances. And this maketh the greater shew if 
it be done without order, for confusion maketh 
things muster more ; and besides, what is set 
down by order and division, doth demonstrate that 
nothing is left out or omitted, but all is there ; 
whereas if it be without order, both the mind com- 
prehendeth less that which is set down ; and be- 
sides, it leaveth a suspicion, as if more might be 
said than is expressed. This colour deceiveth, 
if Ihe mind of him that is to be persuaded, do of 
itself over-conceive, or prejudge of the greatness 
of any thing ; for then the breaking of it will 
make it seem less, because it maketh it to appear 
more according to the truth : and therefore if a 
man be in sickness or pain, the time will seem 
longer without a clock or hour-glass, than with it ; 
for the mind doth value every moment, and then 
the hour doth rather sum up the moments, than di- 
vide the day. So in a dead plain the way seem- 
eth the longer, because the eye hath preconceived 
it shorter than the truth; and the frustrating of that 
maketh it seem longer than the truth. There- 
fore if any man have an over-great opinion of any 
thing, then if another think by breaking it into 
several considerations, he shall make it seem great- 



101 

er to him, he will be deceived ; and therefore in 
such cases it is not safe to divide, but to extol the 
entire still in general. Another case wherein this 
colour deceiveth, is, when the matter broken or 
divided is not comprehended by the sense, or made 
at once in respect of the distracting or scattering 
of it ; and being entire, and not divided, is com- 
prehended : as an hundred pounds in heaps of five 
pounds, will shew more than in one gross heap, so 
as the heaps be all upon one table to be seen at 
once, otherwise not : as flowers growing scattered 
in divers beds, will shew more than if they did 
grow in one bed, so as all those beds be within a 
plot, that they be object to view at once, other- 
wise not : And therefore men, whose living lieth 
together in one shire, are commonly counted great- 
er landed than those whose livings are dispersed, 
though it be more, because of the notice and com- 
prehension. A third case wherein this colour de- 
ceiveth, and it is not so properly a case or repre- 
hension, as it is a counter colour, being in effect as 
large as the colour itself; and that is, omnis com- 
positio indigentise cujusdam in singulis videtur es- 
se particeps, because if one thing would serve the 
turn, it were ever best, but the defect and imper- 
fections of things hath brought in that help to piece 
them up ; as it is said, Martha, Martha, attendis 
ad plurima, unum sufficit. So likewise hereupon 



102 

iEsop framed the fable of the fox and the cat ; 
whereas the fox bragged what a number of shifts 
and devices he had to get from the hounds, and the 
cat said he had but one, which was to climb a tree, 
which in proof was better worth than all the rest ; 
whereof the proverb grew, multa novit vulpes, sed 
felis unum magnum. And in the moral of this fa- 
ble it comes likewise to pass, that a good sure friend 
is a better help at a pinch, than all the stratagems 
and policies of a man's own wit. So it falleth out 
to be a common error in negotiating, whereas men 
have many reasons to induce or persuade, they 
strive commonly to utter and use them all at once, 
which weakneth them. For it argueth, as was 
said, aneediness in every of the reasons by itself, as 
if one did not trust to any of them, but fled from 
one to another, helping himself only with that : Et 
quae non prosunt singula, multa juvant. Indeed 
in a set speech in an assembly, it is expected a man 
should use all his reasons in the case he handleth, 
but in private persuasions it is always a great error. 
A fourth case wherein this colour may be repre- 
hended, is in respect of that same vis unita fortior, 
according to the tale of the French king, that 
when the emperor's embassador had recited his 
master's style at large, which consisteth of many 
countries and dominions ; the French king willed 
his chancellor, or other minister, to repeat over 



103 

France as many times as the other had recited the 
several dominions; intending it was equivalent 
with them all, and more compacted and united. 
There is also appertaining to this colour another 
point, why breaking of a thing doth help it, not by 
way of adding a shew of magnitude unto it, but a 
note of excellency and rarity; whereof the forms 
are, where shall you find such a concurrence ? 
Great, but not compleat; for it seems a less work 
of nature or fortune, to make any thing in his kind 
greater than ordinary, than to make a strange com- 
position. Yet if it be narrowly considered, this 
colour will be reprehended or encountred, by im- 
puting to all excellencies in compositions a kind of 
poverty, or at least a casualty or jeopardy ; for 
from that which is excellent in greatness, some- 
what may be taken, or there may be a decay, and 
yet sufficiently left ; but from that which hath his 
price in composition if you take away any thing, or 
any part do fail, all is disgrace. 

6. Cujus prlvatio bona, malum ; cujus privatio mala, bonum. 
The forms to make it conceived, that that was 
evil which is changed for the better, are, he that is 
in hell thinks there is no other heaven. Satis 
quercus, Acorns were good till bread was found, 
&c. And of the other side, the forms to make it 
conceived, that that was good w r hich was changed 



104 

for the worse are, bona magis carendo quam 
fruendo sentimus : bona a tergo formosissima : good 
things never appear in their full beauty, till they 
turn their back, and be going away, &c. The 
reprehension of this colour is, that the good or evil 
which is removed, may be esteemed good or evil 
comparatively, and not positviely or simply. So 
that if the privation be good, it follows not the 
former condition was evil, but less good; for the 
flower or blossom is a positive good, although the 
remove of it to give place to the fruit, be a com- 
parative good. So in the tale of JEsop, when the 
old fainting man in the heat of the day cast down 
his burden, and called for death ; and when death 
came to know his will with him, said, it was for 
nothing but to help him up with his burden again. 
It doth not follow, that because death, which was 
the privation of the burden, was ill, therefore the 
burden was good. And in this part, the ordinary 
form of malum necessarium aptly reprehendeth 
this colour : for privatio mali necessarii est mala, 
and yet that doth not convert the nature of the 
necessary evil, but it is evil. 

Again, it cometh sometimes to pass, that there is 
an equality in the change of privation, and as it 
were a dilemma boni, or a dilemma mali : so that 
the corruption of the one good, is a generation of 
the other. Sorti pater sequus utrique est: and 



105 

contrary, the remedy of the one evil, is the occa- 
sion and commencement of another, as in Scylla 
and Charybdis. 

7. Quod bono vicinum bonum, quod a bono remotum, malum. 

Such is the nature of things, that things contrary, 
and distant in nature and quality, are also sever'd 
and disjoined in place ; and things like and con- 
senting in quality, are placed, and as it were quar- 
tered together : for partly in regard of the nature, 
to spread, multiply, and infect in similitude ; and 
partly in regard of nature to break, expel, and alter 
that which is disagreeable and contrary, most 
things do either associate, and draw near to them- 
selves the like, or at least assimilate to themselves 
that which approacheth near them, and do also 
drive away, chase and exterminate their contraries. 
And that is the reason commonly yielded, why the 
middle region of the air should be coldest, because 
the sun and stars are either hot by direct beams, or 
by reflection. The direct beams heat the upper 
region, the reflected beams from the earth and 
seas, heat the lower region. That which is in the 
midst, being farthest distant in place from these 
two regions of heat, are most distant in nature, 
that is coldest, which is that they term cold or hot 
per antiperistasin ; that is, environing by contraries : 
which was pleasantly taken hold of by him that 



106 

said, that an honest man in these days, must needs 
be more honest than in ages heretofore, propter 
antiperistasin, because- the shutting of him in the 
midst of contraries, must needs make the honesty 
stronger and more compact in itself. The repre- 
hension of this colour is: first many things of 
amplitude in their kind, do as it were engross to 
themselves all, and leave that which is next them 
most destitute, as the shoots or underwood, that 
grow near a great and spread tree, is the most 
pined and shrubby wood of the field, because the 
great tree doth deprive and deceive them of sap 
and nourishment; so he saith well, divitis servi 
maxime servi : and the comparison was pleasant 
of him, that compared courtiers attendant in the 
courts of princes without great place or office, to 
fasting-days, which were next the holy-days, but 
otherwise were the leanest days in all the week. 

Another reprehension is, that things of greatness 
and predominancy, though they do not extenuate 
the things adjoining in substance, yet they drown 
them and obscure them in shew and appearance ; 
and therefore the astronomers say, that whereas 
in all other planets conjunction is the perfectest 
amity ; the sun contrariwise is good by aspect, but 
evil by conjunction. 

A third reprehension is, because evil approacheth 
to good sometimes for concealment, sometimes 



107 

for protection ; and good to evil for conversion and 
reformation. So hypocrisy draweth near to reli- 
gion for covert, and hiding itself; saepe latet 
vitium proximitate boni ; and sanctuary men, 
which were commonly inordinate men and male- 
factors, were wont to be nearest to priests and 
prelates, and holy men ; for the majesty of good 
things is such, as the confines of them are reverend. 
On the other side, our Saviour charged with near- 
ness of publicans and rioters, said, the physician 
approacheth the sick, rather than the whole, 

8. Quod quis culpa sua contraiit, niajus malum: quod ab ei~ 
tends imponitur, minus malum. 

The reason is, because the sting and remorse ol 
the mind accusing itself, doubleth all adversity : 
contrariwise, the considering and recording in- 
wardly, that a man is clear and free from fault, 
and just imputation, doth attemper outward cala- 
mities. For if the will be in the sense, and in the 
conscience both, there is a gemination of it; but 
if evil be in the one, and comfort in the other, it is 
a kind of compensation : so the poets in tragedies 
do make the most passionate lamentation, and 
those that forerun final despair, to be accusing^ 
questioning, and torturing of a man's life. 

Seque unum clamat causamque caputque malorum. 

And contrariwise, the extremities of worthy per- 
sons have been annihilated in the consideration of 



108 

their own good deserving. Besides, when the evil 
cometh from without, there is left a kind of evapo- 
ration of grief, if it come by human injury, either 
by indignation, and meditating of revenge from 
ourselves, or by expecting of fore-conceiving, that 
Nemesis and retribution will take hold of the 
authors of our hurt $ or if it be by fortune or acci- 
dent, yet there is left a kind of expostulation against 
the divine powers. 

Atque deos atque astra vocat crudelia mater. 

But where the evil is derived from a man's own 
fault, there all strikes deadly inwards, and suffo- 
cateth. The reprehension of this colour is, first in 
respect of hope, for reformation of our faults is in 
nostra potestate ; but amendment of our fortune 
simply, is not. Therefore Demosthenes, in many 
of his orations, saith thus to the people of Athens: 
That which having regard to the time past, is the 
worse point and circumstance of all the rest; that 
as to the time to come is the best : what is that ? 
Even this, that by your sloth, irresolution and mis- 
government, your affairs are grown to this declina- 
tion and decay. For had you used and ordered 
your means and forces to the best, and done your 
parts every way to the full, and notwithstanding 
your matters should have gone backward in this 
manner as they do, there had been no hope left of 
recovery or reparation ; but since it hath been only 



109 

by our own errors, &c. So Epictetus in his de- 
grees saith, the worst state of man is to accuse ex- 
ternal things, better than that to accuse a man's self, 
and best of all ro accuse neither. 

Another reprehension of this colour, is in respect 
of the well bearing of evils, wherewith a man can 
charge nobody but himself, which maketh them 
the less. 

Leve fit quod bene fertur onus. 

And therefore many natures that are either ex- 
tremely proud, and will take no fault to themselves, 
or else very true, and cleaving to themselves (when 
they see the blame of any thing that falls out ill 
must light upon themselves) have no other shift but 
to bear it out well, and to make the least of it ; for 
as we see when sometimes a fault is committed, 
and before it be known who is to blame, much ado 
is made of it ; but after, if it appear to be done by 
a son, or by a wife, or by a near friend, then it is 
light made of: so much more when a man must 
take it upon himself. And therefore it is commonly 
seen, that women that marry husbands of their own 
chusing against their friends consents, if they be 
never so ill used, yet you shall seldom see them 
complain, but set a good face on it. 



110 

9. Quod opera <$■ virtute nostra partum est, majus bonum ; 
quod ab alieno benejicio vet ab indulgentia fortune delation 
est, minus bonum, 

The reasons are first the future hope, because 
in the favours of others, or the good winds of for- 
tune, we have no state or certainty ; in our en- 
deavours or ability we have. So as when they have 
purchased us one good fortune, we have them as 
ready and better edged, and inured to procure ano- 
ther. 

The forms be: you have won this by play, you 
have not only the water, but you have the receipt, 
you can make it again if it he lost, &c. Next, 
because these properties which we enjoy by the 
benefit of others, carry with them an obligation 
which seemeth a kind of burden, whereas the 
other which derive from ourselves are like the fre- 
est Patents, absque aliquo inde reddendo ; and if 
they proceed from fortune or providence, yet they 
seem to touch us secretly with the reverence of the 
divine powers, whose favours we taste, and there- 
fore work a kind of religious fear and restraint ; 
whereas in the other kind, that comes to pass 
which the prophet speaketh, laetantur & exul- 
tant, iramolant plagis suis, & sacrificant reti suo. 
Thirdly, Because that which cometh unto us 
without our own virtue, yielded not that commen- 



Ill 

elation and reputation; for actions of great felicity 
may draw wonder, but praise less ; as Cicero said 
Caesar, que miremur, habemus; quae laudemus, 
expectamus. 

Fourthly, Because the purchases of our own in- 
dustry are joined commonly with labour aud strife, 
which gives an edge and appetite, and makes the 
fruition of our desires more pleasant. Suavis ci- 
bus a venatu 

On the other side, there be four counter colours 
to this colour, rather than reprehensions, because 
they be as large as the colour itself; first because 
felicity seemeth to be a character of the favour and 
love of the divine powers, and accordingly work- 
eth both confidence in ourselves, and respect and 
authority from others. And this felicity extendelh 
to many casual things, whereunto the care or virtue 
of man cannot extend, and therefore seemeth to 
be a larger good; as when Caesar said to the sailor, 
Caesarem portas & fortunam ejus; if he had said, 
& virtutem ejus, it had been small comfort against 
a tempest, otherwise than if it might seem upon 
merit to induce fortune. 

Next, whatsoever is done by virtue aud indus- 
try, seems to be done by a kind of habit and art, 
and therefore open to be imitated and followed ; 
whereas felicity is imitable : so we generally see, 
that things of nature seem more excellent than 



112 

things of art, because they be imitable: for, quod 
imatibile est, potentia quadam vulgatum est. 

Thirdly. Felicity commendeth those things which 
come without our own labour ; ior they seem gifts, 
and the other seems penniworths ; whereupon Plu- 
tarch saith elegantly of the acts of Timoleon, who 
was so fortunate, compared with the acts of Age- 
silaus and Epaminondas ; that they were like Ho- 
mer's verses, they ran so easily and so well. And 
therefore it is the word we give unto poesy, term- 
ing it a happy vein, because facility seemeth ever 
to come from happiness. 

Fourthly, This same praeter spem, vel praeter 
expectatem, doth increase the price and pleasure 
of many things, and this cannot be incident to 
those things that proceed from our own care and 
compass. 

10. Gradus privation-is major videtur quam gradus diminuti- 
onis ; fy rursus gradus inceptionis major videtur, quam 
gradus incrementi. 

It is a position in the mathematics, that there is 
no proportion between somewhat and nothing, 
therefore the degree of nullity and quiddity or act, 
seemeth larger than the degrees of increase and 
decrease ; as to a monoculus it is more to lose one 
eye, than to a man that hath two eyes. So if one 
have lost divers children, it is more grief to him to 



113 

lose the last than all the rest ; because he is spes. 
gregis. And therefore Sibylla when she brought 
her three books, and had burned two, did double 
the whole price of both the other, because the 
burning of that had been gradus privationis, and 
not diminutionis. This colour is reprehended first 
in those things, the use and service whereof rest-* 
eth in sufficiency, competency, or determinate 
quantity : as if a man be to pay one hundred pounds 
upon a penalty, it is more to him to want twelve 
pence, than after that twelve pence supposed to 
be wanting, to want ten shillings more ; so the de- 
cay of a man's estate seems to be most touched in 
the degree, when he first grows behind, more than 
afterwards, when he proves nothing worth. And 
hereof the common forms are sera in fundo parsi- 
monia, and as good never a whit, as never the 
better, &c. It is reprehended also in respect of 
that notion, corruptio unius generatio alterius : so 
that gradus privationis is many times less matter, 
because it gives the cause and motive to some new 
course. As when Demosthenes reprehended the 
people, for hearkening to the conditions offered by 
king Philip, being not honourable nor equal, he 
saith they were but elements of their sloth and 
weakness, which if they were taken away, ne- 
cessity would teach them stronger resolutions. So 
doctor Hector was wont to say to the dames of 



114 

London, when they complained they were they 
could not tell how, but yet they could not en- 
dure to take any medicine, he would tell them, 
their way was only to be sick, for then they 
would be glad to take any medicine. 

Thirdly, This colour may be reprehended, in 
respect that the degree of decrease is more sensi- 
tive than the degree of privation, for in the mind 
of man gradus diminutionis may work a waver- 
ing between hope and fear, and so keep the mind 
in suspence, from settling and accommodating in 
patience and resolution; hereof the common forms 
are, better eye out, than always ake; make or mar, 
&c. 

For the second branch of this colour, it depends 
upon the same general reason : hence grew the 
common place of extolling the beginning of every 
thing ; dimidium facti quibene ccepit habet. This 
made the astrologers so idle as to judge of a man's 
nature and destiny, by the constellation of the mo- 
ment of his nativity or conception. This colour is 
reprehended, because many inceptions are but as 
Epicurus termeth them, tentamenta, that is, im- 
perfect offers and essays, which vanish and come 
to no substance without an iteration ; so as in such 
cases the second degree seems the worthiest, as 
the body-horse in the cart, that draweth more than 
the fore-horse : hereof the common forms are, 



115 

the second blow makes the fray, the second word 
makes the bargain ; alter malo principium dedit, 
alter modum abstulit, &c. Another reprehension 
of this colour is in respect of defatigation, which 
makes perseverance of greater dignity than incep- 
tion, for chance or instinct of nature may cause in- 
ception ; but settled affection, or judgment, maketh 
the continuance. 

Thirdly, this colour is reprehended in such things, 
which have a natural course and inclination, con- 
trary to an inception. So that the inception is conti- 
nually evacuated and gets no start, but there be- 
hoveth prima inceptio, as in the common form, 
non progredi est regredi, qui non proficit deficit, 
running against the hill ; rowing against the stream, 
&c. For if it be with the stream or with the hill, 
then the degree of inception is more than all the 
rest. 

Fourthly, this colour is to be understood of gra- 
dus inceptionis a potentia ad actum, comparatus 
cum gradu ab actu ad incrementum. For other- 
wise, major videtur gradus ab impotentia, ad po- 
tentiam ; % quam a potentia ad actum. 



i 



NEW 

ATLANTIS. 

A WORK UNFINISHED. 



TO THE READER. 



IT was the intention of Lord Eacon, in writing this inter 
esting fable, to exhibit a model, or description of a College, 
for the interpreting of nature, and the producing of great 
and marvellous works for the benefit of mankind, under 
the name of Solomon's House, or the College of the Six: 
Days Works. He proceeded so far as to accomplish this 
part. It is not possible that this vast model could be imitat- 
ed in all its parts, notwithstanding most things therein are 
within the power of man to effect. His Lordship far- 
ther intended to compose a frame of laws of the best state 
or mould of a common-wealth, but, foreseeing it would be 
along work, his desire of prosecuting other objects, (to 
him more preferable) prevented it. 



NEW 

ATLANTIS. 



W E sailed from Peru (where we had continued 
by the space of one whole year) for China and Ja- 
pan, by the south sea, taking with us victuals for 
twelve months ; and had good winds from the east 
though soft and weak, for five months space and 
more. But then the wind came about, and settled 
in the west for many days, so as we could make 
little or no way, and were sometimes in purpose to 
turn back. But then again there arose strong and 
great winds from the south, with a point east, which 
carried us up (for all that we could do) towards the 
north : by which time our victuals failed us, though 
we had made good spare of them. So that rinding 
ourselves in the midst of the greatest wilderness of 
waters in the world, without victual, we gave our 
selves for lost men, and prepared for death. Yet 
we did lift up our hearts and voices to God above, 
who sheweth his wonders in the deep ; beseeching 
him of his mercy, that as in the beginning he dis- 
covered the face of the deep, and brought forth 
dry land ; so he would now discover land to us,. 



122 

that we might not perish. And it came to pass, 
that the next day about evening, we saw within a 
kenning before us, towards the north, as it were 
thick clouds, which did put us in some hope of 
land ; knowing how that part of the south sea 
was utterly unknown ; and might have islands or 
continents, that hitherto were not come to light. 
Wherefore we bent our course thither, where we 
saw the appearance of land all that night ; and in 
the dawning of the next day, we might plainly 
discern that it was a land, flat to our sight, and 
full of boscage, which made it 9hew the more dark. 
And after an hour and a halPs sailing, we entered 
into a good haven, being the port of a fair city ; 
not great indeed, but well built, and that gave a 
pleasant view from the sea : and we thinking every 
minute long till we w r ere on land, came close to 
the shore, and offered to land. But straightways 
we saw divers of the people with bastons in their 
hands, (as it were) forbidding us to land ; yet with- 
out any cries or fierceness, but only as warning us 
off, by signs that they made. Whereupon being 
not a little discomforted, we were advising with 
ourselves what we should do. During which time 
there made forth to us a small boat, with about eight 
persons in it ; whereof one of them had in his 
hand a tip-staff of a yellow cane, tipped at both 
ends with blue, who made aboard our ship, with- 



123 

out any shew of distrust at all. And when he saw 
one of our number present himself somewhat afore 
the rest, he drew forth a little scrole of parchment 
(somewhat yellower than our parchment, and shin- 
ing like the leaves of writing tables, but otherwise 
soft and flexible) and delivered it to our foremost 
man. In which scroie were written in ancient He- 
brew, and in ancient Greek, and in good Latin 
of the school, and in Spanish, these words ; Land 
ye not, none of you, and provide to be gone, from 
this coast, within sixteen days, except you have 
farther time given you : mean while, if you want 
fresh water, or victual, or help for your sick, or 
that your ship needeth repair, write down your 
wants, and you shall have that which belongeth to 
mercy. This scrole was signed with a stamp of 
cherubims wings, not spread, but hanging down- 
wards, and by them a cross. This being deliver- 
ed, the officer returned, and left only a servant 
with us to receive our answer. Consulting here- 
upon amongst ourselves, we were much perplexed. 
The denial of landing, and hasty warning us away, 
troubled us much ; on the other side, to find that 
the people had languages, and were so full of hu- 
manity, did comfort us not a little. And above all, 
the sign of the cross to that instrument was to us a 
great rejoicing, and as it were a certain presage 
of good. Our answer was in the Spanish tongue; 



124 

That for our ship it was well ; for we had rather 
met with calms and contrary winds, than any tem- 
pests. For our sick they were many, and in very 
ill case; so that if they were not permitted to land, 
they ran in danger of their lives. Our other wants 
we set down in particular; adding, that we had 
some little store of merchandize, which if it pleas- 
ed them to deal for, it might supply our wants, 
without being chargeable unto them. We offered 
some reward in pistolets unto the servant, and a 
piece of crimson velvet to be presented to the of- 
ficer : but the servant took them not, nor would 
scarce look upon them ; and so left us, and went 
back in another little boat which was sent for him. 
About three hours after we had dispatched our 
answer, there came towards us a person (as it 
seemed) of place. He had on him a gown with 
wide sleeves, of a kind of water chamblet, of an 
excellent azure colour, far more glossy than ours ; 
his under apparel was green, and so was his hat, 
being in the form of a turban, daintily made, and 
not so huge as the Turkish turbans ; and the locks 
of his hair came down below the brims of it. A 
reverend man was he to behold. He came in a 
boat, gilt in some part of it, with four persons 
more only in that boat ; and was followed by ano- 
ther boat, wherein were some twenty. When he 
was come within a flight shot of our ship, .signs 



125 

were made to us, that we should send forth some 
to meet him upon the water, which we presently 
did in our ship-boat, sending the principal man 
amongst us, save one, and four of our number 
with him. When w T e were come within six yards of 
their boat, they called to us to stay, and not to 
approach farther, which we did. And thereupon 
the man, whom I before described, stood up, and 
with a loud voice in Spanish, asked, are ye Chris- 
tians ? We answered, we were ; fearing the less, 
because of the cross we had seen in the subscription. 
At which answer the said person lift up his right 
hand towards heaven, and drew it softly to his mouth, 
(which is the gesture they use when they thank 
God) and then said : if ye will swear (all of you) 
by the merits of the Saviour, that ye are no pi- 
rates : nor have shed blood lawfully nor unlawfully 
within forty days past; you may have licence to 
come on land. We said, we were all ready to take 
that oath. Whereupon one of those that were with 
him, being (as it seemed) a notary, made an entry 
of this act. Which done, another of the attend- 
ants of the great person, which was with him in 
the same boat, after his lord had spoken a little 
to him, said aloud ; My lord would have you know 
that it is not of pride, or greatness, that hecometh 
not aboard your ship ,• but for that, in your answer, 
you declare, that you have many sick amongst you, 



V26 

he was warned by the conservator of health of the 
city, that he should keep a distance. We bowed 
ourselves towards him, and answered, we were 
his humble servants ; and accounted for great ho- 
nour, and singular humanity towards us, that 
which was already done; but hoped well, that the 
nature of the sickness of our men was not infec- 
tious. So he returned ; and a while after came the 
notary to us aboard our ship; holding in his hand 
a fruit of that country, like an orange, but of co- 
lour between orange-tawny and scarlet, which cast 
a most excellent odour. He used it (as it seemeth) 
for a preservative against infection. He gave us 
our oath ; by the name of Jesus, and his merits ; 
and after told us, that the next day by six of the 
clock in the morning we should be sent to, and 
brought to the stranger's house, (so he called it,) 
where we should be accommodated of things, both 
for our whole, and for our sick. So he left us; 
and when we offered him some pistolets, he smil- 
ing, said ; he must not be twice paid for one la- 
bour : meaning (as I take it) that he had a salary suffi- 
cient of the state for his service. For (as I after learn- 
ed) they call an officer that taketh rewards, twice 
paid. 

The next morning early, there came to us the 
same officer that came to us at first with his cane, 
and told us, he came to conduct us to the stran- 
ger's house ; and that he had prevented the hour. 



127 

because we might have the whole day before us, 
for our business. For (said he) if you will follow 
my advice, there shall first go with me some few 
of you, and see the place, and how it may be made 
convenient for -you ; and then you may send for 
your sick, and the rest of your number, which 
ye will bring on land. We thanked him, and 
said, that this care, which he took of desolate 
strangers, God would reward. And so six of us 
went on land with him : and when we were 
on land, he went before u>, and turned to us, and 
said, he was but our servant, and our guide. He 
led us through three fair streets; and all the way 
we went, there were gathered some people on both 
sides, standing in a row ; but in so civil a fashion, 
as if it had been, not to wonder at us, but to wel- 
come us: and divers of them, as we passed by 
them, put their arms a little abroad ; which is their 
gesture, when they bid anv welcome. The stran- 
ger's house is a fair and spacious house, built of 
brick, of somewhat a bluer colour than our brick; 
and with handsome windows, some of glass, some 
of a kind of cambrick oiled. He brought us first 
into a fair parlour above stairs, and then asked us, 
what number of persons we were ? And how many 
sick ? We answered, we were in all (sick and 
whole) one and fifty persons, whereof our sick 
Were seventeen. He desired us to have patience 



123 

a little, and to stay till he came back to us, which 
was about an hour after ; and then he led us to see 
the chambers, which were provided for us, being 
in number nineteen: They having cast it (as it 
seemeth) that four of those chambers, which were 
better than the rest, might receive four of the 
principal men of our company, and lodge them 
alone by themselves ; and the other fifteen cham- 
bers were to lodge us, two and two together. The 
chambers were handsome and chearful chambers, 
and furnished civilly. Then he led us to a long 
gallery, like a dorture, where he shewed us all 
along the one side (for the other side was but wall 
and window) seventeen cells, very neat ones, hav- 
ing partitions of cedar wood. Which gallery and 
cells, being in all forty, (many more than we 
needed,) were instituted as an infirmary for sick 
persons. And he told us withal, that as any of 
our sick waxed well, he might be removed from 
his cell to a chamber : for which purpose there 
were set forth ten spare chambers, besides the 
number we spake of before. This done, he brought 
us back to the parlour, and lifting up his cane a 
little, (as they do when they give any charge or 
command,) said to us, ye are to know that the 
custom of the land requireth, that after this day and 
to-morrow, (which we give you for removing your 
people from your ship,) you are to keep within 



129 

doors for three days. But let it not trouble you, 
nor do not think yourselves restrained, but rather 
left to your rest and ease. You shall want nothing, 
and there are six of our people appointed to attend 
you, for any business you may have abroad. We 
gave him thanks, with all affection and respect, 
and said ; God surely is manifested in this land. 
We offered him twenty pistolets ; but he smiled, 
and only said ; what ? twice paid ! And so he left 
us. 

Soon after our dinner was served in ; which was 
right good viands, both for bread and meat : bet- 
ter than any collegiate diet, that I have known in 
Europe. We had also drink of three sorts, all 
wholesome and good ; wine of the grape ; a drink 
of grain, such as is with us our ale, but more clear : 
and a kind of cyder made of a fruit of that country ; 
a wonderful pleasing and refreshing drink. Be- 
sides, there were brought in to us great store of 
those scarlet oranges for our sick ; which (they 
said) were an assured remedy for sickness taken at 
sea. X nere was given us also, a box of small grey 
or whitish pills, which they wished our sick should 
take, one of the pills every night before sleep; 
which (they said) would hasten their recovery. 
The next day, after that our trouble of carriage, 
and removing of our men, and goods out of our 
ship, was somewhat settled and quiet, I thought 



130 

good to cttU our company together; and when 
they were assembled, said unto them; my dear 
friends, let us know ourselves, and how it standeth 
with us. We are men cast on land, as Jonas was, 
out of the whale's belly, when we were as buried 
in the deep : and now we are on land, we are but 
betw r een death and life ; for we are beyond both 
the old world and the new ; and whether ever we 
shall see Europe, God only knoweth. It is a kind 
of miracle hath brought us hither : and it must be 
little less that shall bring us hence. Therefore in 
regard of our deliverance past, and our danger 
present and to come, let us look up to God, and 
every man reform his own ways. Besides we are 
come here amongst a christian people, full of piety 
and humanity : let us not bring that confusion of 
face upon ourselves, as to shew our vices, or un- 
worthiness before them. Yet there is more: for 
they have by commandment, (though in form of 
courtesy) cloyster'd us within these walls for three 
days : wno knoweth, whether it be not to take some 
taste of our manners and conditions ? And if they 
find them bad, to banish us straightways ; if good, 
to give.us farther time. For these men, that they 
have given us for attendance, may withal have an 
eye upon us. Therefore for God's love, and as we 
love the weal of our souls and bodies, let us so 
behave ourselves, as we may be at peace with 



131 

God, and may find grace in the eyes of this people. 
Our company with one voice thanked me for my 
good admonition, and promised me to live soberly 
and civilly, and without giving any the least occa- 
sion of offence. So we spent our three days joy- 
fully, and without care, in expectation of what 
would be done with us, when they were expired. 
During which time, we had every hour joy of the 
amendment of our sick ; who thought themselves 
cast into some divine pool of healing ; they mended 
so kindly, and so fast. 

The morrow after our three days were past, 
there came to us a new man that we had not seen 
before, cloathed in blue as the former was, save 
that his turban was white, with a small red cross 
on the top. He had also a tippet of fine linen. 
At his coming in he did bend to us a little, and put 
his arms abroad. We of our parts saluted him in 
a very lowly and submissive manner ; as looking 
that from him we should receive sentence of life or 
death. He desired to speak with some few of us : 
whereupon six of us only stayed, and the rest 
avoided the room. He said ; I am by office go- 
vernor of this house of strangers, and by vocation 
I am a christian priest ; and therefore am come to 
you, to offer you my service, both as strangers, and 
chiefly as Christians. Some things I may tell you, 
which I think you will not be unwilling to hear. 



132 

The state hath given you licence to stay on land 
for the space of six weeks : and let it not trouble 
you if your occasions ask farther time, for the law 
in this point is not precise ; and I do not doubt 
but myself shall be able to obtain for you such far- 
ther time as may be convenient. Ye shall also 
understand, that the strangers house is at this time 
rich, and much beforehand ; for it hath laid up re- 
venue these thirty-seven years; for so long it is 
since any stranger arrived in this part: and there- 
fore take ye no care ; the state will defray you all 
the time you stay; neither shall you stay one day 
the less for that. As for any merchandize you 
have brought, ye shall be well used, and have your 
return either in merchandize, or in gold and silver : 
for to us it is all one. And if you have any other 
request to make, hide it not. For ye shall find, we 
will not m;ike your countenance to fall by the an- 
swer ye shall receive. Only this I must tell you, 
that none of you must go above a karan, (that is 
with them a mile and an half) from the walls of the 
city without special leave. We answered, after 
we had looked a while upon one another, admir- 
ing this gracious and parent-like usage ; that we 
could not tell what to say : for we wanted words to 
express our thanks; and his noble free offers left 
us nothing to ask. It seemed to us, that we had 
before us a picture of our salvation in heaven : for 



133 

we that were a while since in the jaws of death, 
were now brought into a place, where we found 
nothing but consolations. For the commandment 
laid upon us, we would not fail to obey it, though 
it was impossible but our hearts should be inflamed 
to tread farther upon this happy and holy ground. 
We added; that our tongues should first cleave to 
the roofs of our mouths, ere we should forget, 
either his reverend person, or this whole nation in 
our prayers. We also most humbly besought him 
to accept of us as his true servants, by as just a 
right as ever men on earth were bounden, laying and 
presenting, both our persons, and all we had at his 
feet. He said ; he was a priest, and looked for a 
priest's reward ; which was our brotherly love, and 
the good of our souls and bodies. So he went from 
us, not without tears of tenderness in his eyes; and 
left us also confused with joy and kindness, saying 
amongst ourselves, that we were come into a land of 
angels, which did appear to us daily, and prevent 
us with comforts which we thought not of, much 
less expected. 

The next day about ten of the clock, the gover- 
nor came to us again, and after salutations said 
familiarly; that he was come to visit us; and 
called for a chair, and sat him down ; and we be- 
ing some ten of us (the rest were of the meaner 
sort, or else gone abroad) sat down with him. And 



134 

when we were set, he begun thus : We of this 
island of Bensalem (for so they call it in their lan- 
guage) have this ; that by means of our solitary 
situation, and the laws of secrecy which we have 
for our travellers, and our rare admission of stran- 
gers; we know well most part of the habitable 
world, and are ourselves unknown. Therefore be- 
cause he that knoweth least is fittest to ask 
questions, it is more reason for the entertainment 
of the time, that ye ask me questions, than that 1 
ask you. We answered ; that we humbly thanked 
him, that he would give us leave so to do : and 
that we conceived by the taste we had already, 
that there was no worldly thing on earth more 
worthy to be known, than the state of that happy 
land. But above all (we said) since that we were 
met from the several ends of the world, and hoped 
assuredly that we should meet one day in the king- 
dom of heaven (for that we were both parts 
Christians :) we desired to know (in respect that 
land was so remote, and so divided by vast and 
unknown seas, from the land where our Saviour 
walked on earth) who was the Apostle of that na- 
tion, and how it was converted to the faith ? It 
appeared in his face that he took great contentment 
in this our question : he said, ye knit my heart to 
you, by asking this question in the first place; for 
it sheweth that you first seek the kingdom of 



135 

heaven j and I shall gladly and briefly satisfy your 
demand. 

About twenty years after the ascension of our 
Saviour, it came to pass, that there was seen by 
the people of Renfusa, (a city upon the eastern 
coast of our island) within night, (the night was 
cloudy and calm) as it might be some miles in the 
sea, a great pillar of light ; not sharp, but in form 
of a column, or cylinder, rising from the sea, a 
great way up towards heaven ; and on the top of 
it was seen a large cross of light, more bright and 
resplendent than the body of the pillar. Upon 
which so strange a spectacle, the people of the 
city gathered apace together upon the sands to 
wonder ; and so after put themselves into a num- 
ber of small boats, to go nearer to this marvellous 
sight. But when the boats were come within (a- 
bout) sixty yards of the pillar, they found them- 
selves all bound, and could go no farther, yet so as 
they might move to go about, but might not ap- 
proach nearer ; so as the boats stood all as in a 
theatre, beholding this light as an heavenly sign. 
It so fell out, that there was in one of the boats, 
one of the wise men of the society of Solomon's 
house; which house or college, (my good brethren) 
is the very eye of this kingdom ; who having a 
while attentively and devoutly viewed and con- 
templated this pillar and cross, fell down upon his 



136' 

face ; and then raising himself upon his knees, and 
lifting up his hands to heaven, made his prayers in 
this manner : 

Lord God of heaven and earth ; thou hast vouch- 
safed of thy grace, to those of our order, to know 
thy works of creation, and the secrets of them ; 
and to discern (as far as appertained to the gene- 
rations of men) between divine miracles, works 
of nature, works of art, and impostures and illu- 
sions of all sorts. I do here acknowledge and tes- 
tify before this people, that the thing we now see 
before our eyes, is thy finger, and a true miracle : 
And forasmuch as we learn in our books, that thou 
never workest miracles, but to a divine arid excel- 
lent end, (for the laws of nature are thine own 
laws, and thou exceedesMhem not but upon great 
cause) we most humbly beseech thee to prosper this 
great sign, and to give us the interpretation and 
use of it in mercy ; which thou dost in some part 
secretly promise, by sending it unto us. 

When he had made his prayer, he presently 
found the boat he was in moveable and unbound ; 
whereas all the rest remained still fast ; and taking 
that for an assurance of leave to approach, he 
caused the boat to be softly, and with silence rowed 
towards the pillar. But ere he came near it, the 
pillar and cross of light brake up, and cast itself 
abroad, as it were into a firmament of many 



' 137 

stars; which also vanished soon after, and there 
was nothing left to be seen, but a small ark or chest 
of cedar> dry, and not wet at all with water, 
though it swam. And in the fore-end of it which 
was toward him, grew a small green branch of 
palm ; and when the wise man had taken it with 
all reverence into his boat, it opened of itself, and 
there were found in it a book and a letter ; both 
written in fine parchment, and wrapped in sindons 
of linen. The book contained all the canonical 
books of the old and new Testament, according as 
you have them ; (for we know well what the 
churches with you receive;) and the Apocalypse 
itself; and some other books of the new Testament, 
which were not at that time written, were never- 
theless in the book : And for the letter, it was in 
these words: 

" I Bartholomew, a servant of the Highest, and 
Apostle of Jesus Christ, was warned by an angel 
that appeared to me in a vision of glory, that I 
should commit this ark to the floods of the sea. 
Therefore I do testify and declare, unto that peo- 
ple where God shall ordairj this ark to come to 
land, that in the same day is come unto them sal- 
vation, and peace, and good-will, from the Father, 
and from the Lord Jesus." 

There was also in both these writings, as well 
the book, as the letter, wrought a great miracle. 



138 

conform to that of the Apostles in the original gift 
of tongues. For there being at that time in this 
land, Hebrews, Persians, and Indians, besides the 
natives, every one read upon the book and letter, 
as if they had been written in his own language. 
And thus was this land saved from infidelity, (as 
the remain of the old world was from water) by an 
ark, through the apostolical and miraculous evan- 
gelism of St. Bartholomew. And here he paused, 
and a messenger came, and called him forth from 
us. So this was all that passed in that conference. 

The next day the same governor came again to 
us immediately after dinner, and excused himself, 
saying ; that the day before he was called from us 
somewhat abruptly, but now he would make us 
amends, and spend time with us, if we held his 
company and conference agreeable : we answered ; 
that we held it so agreeable and pleasing to us, as 
we both forgot dangers past, and fears to come, 
for the time we heard him speak ; and that we 
thought an hour spent with him, w?s worth years 
of our former life. He bowed himself a little to 
us, and after we were set again, he said ; well, the 
questions are on your part. One of our number 
said, after a little pause; that there was a matter 
we were no less desirous to know, than fearful to 
ask, lest we might presume too far. But en- 
couraged hy his rare humanity towards us, (tha 



139 

could scarce think ourselves strangers, being his 
vowed and professed servants) we would take the 
hardiness to propound it : humbly beseeching him, 
if he thought it not fit to be answered, that he 
would pardon it, though he rejected it. We said ; 
w r e well observed those his words, which he for- 
merly spake, that this happy island where we now 
stood, was known to few, and yet knew most of 
the nations of the world, which we found to be 
true, considering they had the languages of Europe, 
and knew much of our state and business ; and yet 
we in Europe, (notwithstanding all the remote 
discoveries and navigations of this last age) never 
heard any of the least inkling or glimpse of this 
island. This we found wonderful strange; for 
that all nations have interknowledge one of another, 
either by voyage into foreign parts, or by strangers 
that come to them : and though the traveller into a 
foreign country, doth commonly know more by 
the eye, than he that stayeth at home can by re- 
lation of the traveller; yet both ways suffice to 
make a mutual knowledge, in some degree, on 
both parts. But for this island, we never heard 
tell of any ship of theirs, that had been seen to ar- 
rive upon any shore of Europe ; no, nor of either 
the East or West Indies, nor yet of any ship of any 
other part of the world, that had made return 
from them. And yet the marvel rested not in 



140 

this. For the situation of it, (as his lordship said) 
in the secret conclave of such a vast sea might 
cause it. But then, that they should have know- 
ledge of the languages, books, affairs, of those 
that lie such a distance from them, it was a thing 
we could not tell what to make of; for that it 
seemed to us a condition and propriety of divine 
powers and beings, to be hidden and unseen to 
others, and yet to have others open, and as in a 
light to them. At this speech the governor gaye 
a gracious smile, and said; that we did well to ask 
pardon for this question we now asked ; for that it 
imported, as if we thought this land a land of magi- 
cians, that sent forth spirits of the air into all parts, 
to bring them news and intelligence of other 
countries. It was answered by us all, in all possi- 
ble humbleness, but yet with a countenance taking 
knowledge, that we knew that he spake it but 
merrily. That we were apt enough to think there 
was something supernatural in this island, but yet 
rather as angelical than magical. But to let his 
lordship know truly, what it was that made us 
tender and doubtful to ask this question, it was 
not any such conceit, but because we remembered, 
he had given a touch in his former speech, that 
this land had laws of secrecy touching strangers. 
To this he said ; you remember it aright ; and there- 
Tore in that I shall say to you, I must reserve some 



141 

particulars, which it is not lawful for me to reveal ; 
but there will be enough left to give you satis- 
faction. 

You shall understand (that which perhaps you 
will scarce think credible) that about three thou- 
sand years ago, or somewhat more, the navigation 
of the world (especially for remote voyages) was 
greater than at this day. Do not think with your- 
selves, that I know not how r much it is increased 
with you within these threescore years : I know it 
well ; and yet I say greater then than now : whe- 
ther it was, that the example of the ark, that saved 
the remnant of men from the universal deluge, 
gave men confidence to adventure upon the waters, 
or what it was, but such is the truth. The Phoeni- 
cians, and especially the Tyrians, had great fleets. 
So had the Carthaginians their colony, which is 
yet farther west. Toward the east, the shipping 
of iEgypt, and of Palestine, was likewise great. 
China also, and the great Atlantis, (that you call^ 
America) which have now but junks and canoes, 
abounded then in tall ships. This island (as ap- 
peareth by faithful registers of those times) had 
then fifteen hundred strong ships, of great content. 
Of all this, there is with you sparing memory, or 
none ; but we have large knowledge thereof. 

At that time, this land w r as known and frequented 
by the ships and vessels of all the nations before- 



142 

named. And (as it cometh to pass) they had 
many times men of other countries, that were no 
sailors, that came with them ; as Persians, Chal- 
daeans, Arabians ; so as almost all nations of might 
and fame resorted hither ; of whom we have some 
stirps and little tribes with us at this day. And 
for our own ships, they went sundry voyages, as 
well to your streights, which you call the pillars of 
Hercules, as to other parts in the Atlantic and 
Mediterranean seas; as to Peguin, (which is the 
same with Cambalaine) and Quinzy, upon the 
oriental seas, as far as to the borders of the east 
Tartary. 

At the same time, and an age after, or more, the 
inhabitants of the great Atlantis did flourish. For 
though the narration and description which is made 
by a great man with you, that the descendants of 
Neptune planted there ; and of the magnificent 
temple, palace, city and hill; and the manifold 
streams of goodly navigable rivers, which (as so 
many chains) environed the same sciteand temple; 
and the several degrees of ascent, whereby men 
did climb up to the same, as if it had been a scala 
coeli ; be all poetical and fabulous : yet so much is 
true, that the said country of Atlantis, as well 
that of Peru then called Coya, as that of Mexico 
then named Tyrambel, were mighty and proud 
kingdoms, in arms, shipping, and riches: so mighty, 



143 

as at one time (or at least within the space of ten 
years) they both made two great expeditions ; they 
ofTyrambel, through the Atlantic to the Mediter- 
ranean Sea; and they of Coya, through the South 
Sea upon this our island : and for the former of 
these which was into Europe, the same author 
amongst you, (as it seemeth) had some relation 
from the ^Egyptian priest, whom he citeth. For 
assuredly, such a thing there was. But whether 
it were the ancient Athenians that had the glory 
of the repulse, and resistance of those forces, I can 
say nothing: But certain it is, there never came 
back either ship, or man, from that voyage. Nei- 
ther had the other voyage of those of Coya upon 
us, had better fortune, if they had not met with 
enemies of greater clemency. For the king of this 
island, (by name Altabin,) a wise man, and a great 
warrior ; knowing well both his own strength, and 
that of his enemies ; handled the matter so, as he 
cut off their land forces from their ships, and en- 
toiled both their navy, and their camp, with a 
greater power than theirs, both by sea and land; 
and compelled them to render themselves without 
striking a stroke : and after they were at his mercy, 
contenting himself only with their oath, that they 
should no more bear arms against him, dismissed 
them all in safety. But the divine revenge over- 
took not long after those proud enterprizers. For 



144 

within less than the space of one hundred years, 
the great Atlantis was utterly lost and destroyed : 
not by a great earthquake, as your man saith, (for 
that whole tract is little subject to earthquakes;) 
but by a particular deluge, or inundation : those 
countries having, at this day, far greater rivers, and 
far higher mountains, to pour down waters, than 
any part of the old world. But it is true, that the 
same inundation was not deep ; not past forty foot, 
in most places, from the ground : so that, although 
it destroyed man and beast generally, yet some 
' few wild inhabitants of the woods escaped. Birds 
also were saved by flying to the high trees and 
woods. For as for men, although they had build- 
ings in many places, higher than the depth of the 
water ; yet that inundation, though it were shallow, 
had a long continuance ; whereby they of the vale, 
that were not drowned, perished for want of food, 
and other things necessary. So as marvel you not 
at the thin population of America, nor at the rude- 
ness and ignorance of the people ; for you must 
account your inhabitants of America as a young 
people ; younger a thousand years at the least, 
than the rest of the world : for that there was so 
much time between the universal flood, and their 
particular inundation. For the poor remnant of 
human seed, which remained in their mountains, 
peopled their country again slowly, by little and 



145 

little ; and being simple and a savage people, (not 
like Noah and his sons, which was the chief family 
of the earth) they were not able to leave letters, 
arts, and civility to their posterity ; and having 
likewise in their mountainous habitations been 
used, (in respect of the extreme cold of those 
regions,) to cloath themselves with the skins of 
tygers, bears, and great hairy goats, that they have 
in those parts; when after they came down into 
the valley, and found the intolerable heats which 
are there, and knew no means of lighter apparel, 
they were forced to begin the custom of going 
naked, which continueth at this day. Only they 
take great pride and delight in the feathers of birds ; 
and this also they took from those their ancestors 
of the mountains, who were invited unto it, by the 
infinite flights of birds, that came up to the high 
grounds, while the waters stood below. So you 
see, by this main accident of time, we lost our 
traffic with the Americans, with whom, of all 
others, in regard they lay nearest to us, we had 
most commerce. As for the other parts of the 
world, it is most manifest, that in the ages follow- 
ing, (whether it were in respect of wars, or by a 
natural revolution of time), navigation did every 
where greatly decay ; and especially far voyages, 
(the rather by the use of gallies, and such vessels 
as could hardly brook the ocean) were altogether 



146 

left and omitted. So then, that part of entercourse 
which could be from other nations to sail to us, you 
see how it hath long since ceased ; except it were 
by some rare accident, as this of yours. But now 
of the cessation of that other part of entercourse, 
which might be by our sailing to other nations, I 
must yield you some other cause. For I cannot 
say, (if I shall say truly) but our shipping, for num- 
ber, strength, mariners, pilots, and all things that 
appertain to navigation, is as great as ever : and 
therefore why we should sit at home, I shall now 
give you an account by itself; and it will draw 
nearer, to give you satisfaction, to your principal 
question. 

There reigned in this island, about nineteen 
hundred years ago, a king, whose memory of all 
others we most adore ; not superstitiously, but as a 
divine instrument, though a mortal man; his name 
was Solomona: and we esteem him as the law- 
giver of our nation. This king had a large heart, 
inscrutable for good, and was wholly bent to make 
his kingdom and people happy. He therefore 
taking into consideration, how sufficient and sub- 
stantive this land was, to maintain itself without any 
aid (at all) of the foreigner, being five thousand six 
hundred mile in circuit, and of rare fertility of soil 
in the greatest part thereof; and finding also the 
shipping of this country might be plentifully set on 



147 

work, both by fishing, and by transportations from 
port to port, and likewise by sailing unto some 
small islands that are not far from us, and are un- 
der the crown and laws of this state ; and recal- 
ling into his memory, the happy and flourishing 
estate wherein this land then was ; so as it might 
be a thousand ways altered to the worse, but scarce 
any one way to the better ; though nothing wanted 
to his noble and heroical intentions, but only (as 
far as human foresight might reach) to give per- 
petuity to that, which was in his time so happily 
established. Therefore amongst his other funda- 
mental laws of this kingdom, he did ordain the in- 
terdicts and prohibitions, which we have touching 
entrance of strangers; which at that time (though 
it was after the calamity of America) was frequent ; 
doubting novelties, and commixture of manners. 
It is true, the like law, against the admission of 
strangers without licence, is an ancient law in the 
kingdom of China, and yet continued in use: 
But there it is a poor thing ; and hath made them a 
curious, ignorant, fearful, foolish nation. But 
our law -giver made his law of another temper. 
For first, he hath preserved all points of humanity, 
in talcing order, and making provision for the re- 
lief of strangers distressed, whereof you have tasted. 
At which speech (as reason was) we all rose up, 
and bowed ourselves. He went on. That king 



148 

also still desiring to join humanity and policy to- 
gether; and thinking it against humanity, to de- 
lain strangers here against their wills ; and against 
policy that they should return, and discover their 
knowledge of this estate, he took this course : he 
did ordain, that of the strangers that should be per- 
mitted to land, as may (at all times) might depart 
as would ; but as many as would stay, should have 
very good conditions, and means to live, from the 
state. Wherein he saw so far, that now in so 
many ages since the prohibition, we have memory, 
not of one ship that ever returned, and but of 
thirteen persons only, at several times, that chose 
to return in our bottoms. What those few that 
returned, may have reported abroad, I know not : 
But you must think, whatsoever they have said, 
could be taken where they came but for a dream. 
Now for our travelling from hence into parts 
abroad, our law-giver thought fit altogether to re- 
strain it. So is it not in China. For the Chinese 
sail where they will, or can : which sheweth, that 
their law of keeping out strangers, is a law of pusil- 
lanimity and fear. But this restraint of ours hath 
one only exception, which is admirable ; preserving 
the good which cometh by communicating wifli 
strangers, and avoiding the hurt; and I will now 
open it to you. And here I shall seem a little to 
digress^ but you will by and by find it pertinent. 



149 

Ye shall understand, (my dear friends,) that 
amongst the excellent acts of that king, one above 
all hath the pre-eminence. It was the erection, 
and institution of an order, or society, which we 
call Solomon's house ; the noblest foundation (as 
we think) that ever was upon the earth ; and the 
lanthorn of this kingdom. It is dedicated to the 
study of the works and creatures of God. Some 
think it beareth the founder's name a little cor- 
rupted, as if it should be Solomona's house. But 
the records write it, as it is spoken. So as I take 
it to be denominate of the king of the Hebrews, 
which is famous with you, and no stranger to us; 
for we have some parts of his works, which with 
you are lost ; namely, that natural history which he 
wrote of all plants, from the cedar of Libanus, to 
the moss that growth out of the wall ; and of all 
things that have life and motion. This maketh 
me think, that our king finding himself to symbolize 
in many things with that king of the Hebrews 
(which lived many years before him) honoured 
him with the title of this foundation. And I am 
the rather induced to be of this opinion, for that I 
find in ancient records, this order or society is 
sometimes called Solomon's house, and sometimes 
the college of the six days works ; whereby I am 
satisfied, that our excellent king had learned from 
the Hebrews, that God had created the world, and 



150 

;.; 
all that therein is, within six days ; and therefore 

he instituting that house for the finding out of the 

true nature of all things, (whereby God might have 

the more glory in the workmanship of them, and 

men the more fruit in the use of them,) did give it 

also that second name. But now to come to our 

present purpose. When the king had forbidden, 

to all his people, navigation into any part, that was 

not under his crown, he made nevertheless this 

ordinance ; that every twelve years there should be 

set forth, out of this kingdom, two ships appointed 

to several voyages ; that in either of these ships 

there should be a mission of three of the fellows, 

or brethren of Solomon's house ; whose errand was 

only to give us knowledge of the affairs and state 

of those countries to which they were designed; 

and especially of the sciences, arts, manufactures, 

and inventions of all the world ; and withal to bring 

unto us, books, instruments, and patterns, in every 

kind : that the ships, after they had landed the 

brethren, should return; and that the brethren 

should stay abroad till the new mission. The ships 

are not otherwise fraught, than with store of 

victuals, and good quantity of treasure to remain 

with the brethren, for the buying of such things, 

and rewarding of such persons, as they should 

think fit. Now for me to tell you how the vulgar 

sort of mariners are contained from being discovered 



151 

at land ; and how they that must be put on shore 
for any time, colour themselves under the names of 
other nations ; and to what places these voyages 
have been designed ; and what places of rendez- 
vous are appointed for the new missions ; and the 
like circumstances of the practice ; I may not do 
it : neither is it much to your desire. But thus 
you see we maintain a trade, not for gold, silver, 
or jewels ; nor for silks ; nor for spices ; nor any 
other commodity of matter ; but only for God's 
first creature, which was light : to have light (I say) 
of the growth of all parts of the world. And when 
he had said this, he was silent ; and so were we 
all. For indeed we were all astonished to hear so 
strange things so probably told. And he perceiving 
that we were willing to say somewhat, but had it 
not ready, in great courtesy took us off, and des- 
cended to ask us questions of our voyage and for- 
tunes, and in the end concluded, that we might do 
well to think with ourselves, what time of stay we 
would demand of the state ; and bade us not to 
scant ourselves ; for he would procure such time 
as we desired. Whereupon we all rose up and 
presented ourselves to kiss the skirt of his tippet, 
but he would not suffer us; and so took his leave. 
But when it came once amongst our people, that 
the state used to offer conditions to strangers that 
would stay, we had work enough to get any of our 



152 

men to look to our ship ; and to keep them from 
going presently to the governor to crave conditions. 
But with much ado we refrained them, till we 
might agree what course to take, 

We took ourselves now for free men, seeing 
there was no danger of our utter perdition ; and 
lived most joyfully, going abroad, and seeing what 
was to be seen in the city and places adjacent, 
within our tedder; and obtaining acquaintance 
with many of the city, not of the meanest quality ; 
at whose hands we found such humanity, and such 
a freedom and desire to take strangers as it were 
into their bosom, as was enough to make us forget 
all that was dear to us in our own countries : and 
continually we met with many things, right worthy 
of observation and relation ; as indeed, if there be 
a mirror in the world worthy to hold mens eyes, it 
is that country. One day there were two of our 
company bidden to a feast of the family, as they 
call it. A most natural, pious, and reverend custom 
it is, shewing that nation to be compounded of all 
goodness. This is the manner of it. It is granted 
to any man, that shall live to see thirty persons de- 
scended of his body alive together, and all above 
three years old, to make this feast, which is done 
at the cost of the state. The father of the family, 
whom they call the Tirsan, two days before the 
feast, taketh to him three of such friends as he 



153 

liketh to chuse ; and is assisted also by the gover- 
nor of the city, or place, where the feast is cele- 
brated ; and all the persons of the family of both 
sexes are summoned to attend. These two days 
the Tirsan sitteth in consultation, concerning the 
good estate of the family. There, if there be any 
discord or suits between any of the family, they 
are compounded and appeased. There, if any of 
the family be distressed or decayed, order is taken 
for their relief, and competent means to live. 
There, if any be subject to vice, or take ill courses, 
they are reproved and censured. So likewise 
direction is given touching marriages, and the 
courses of life which any of them should take, with 
divers other the like orders and advices. The 
governor assisteth, to the end to put in execution, 
by his public authority, the decrees and orders of 
the Tirsan, if they should be disobeyed ; though 
that seldom needeth ; such reverence and obe- 
dience they give to the order of nature. The 
Tirsan doth also then, ever chuse one man from 
amongst his sons, to live in the house with him : 
who is called ever after, the son of the vine. The 
reason will hereafter appear. On the feast-day, 
the father, or Tirsan, cometh forth after divine 
service into a large room where the feast is cele- 
brated ; which room hath an half pace at the upper 
end. Against the wall, in the middle of the half 



154 

pace, is a chair placed for him, with a table and 
carpet before it. Over the chair is a state made 
round or oval, and it is of ivy ; an ivy somewhat 
whiter than ours, like the leaf of a silver asp, but 
more shining ; for it is green all winter. And the 
state is curiously wrought with silver and silk of 
divers colours, broiding or binding in the ivy ; and 
is ever of the work of some of the daughters of the 
family ; and veiled over at the top with a fine net 
of silk and silver. But the substance of it is true 
ivy ; whereof, after it is taken down, the friends of 
the family are desirous to have some leaf or sprig 
to keep. The Tirsan cometh forth with all his 
generation or lineage, the males before him, and 
the females following him ; and if there be a mo- 
ther, from whose body the whole lineage is de- 
scended, there is a traverse placed in a loft above 
on the right hand of the chair, with a privy door, 
and a carved window of glass, leaded with gold 
and blue ; where she sitteth, but is not seen. When 
the Tirsan is come forth, he sitteth down in the 
chair ; and all the lineage place themselves against 
the wall, both at his back, and upon the return of 
the half pace, in order of their years, without dif- 
ference of sex, and stand upon their feet. When 
he is set, the room being always full of company, 
but well kept, and without disorder ; after some 
pause there cometh in from the lower end of the 



155 

room a taratan, (which is as much as an herald) 
and on either side of him two young lads ; whereof 
one carrieth a scroll of their shining yellow parch- 
ment; and the other a cluster of grapes of gold, 
with a long foot or stalk. The herald and children 
arecloathed with mantles of sea-water green sattin ; 
but the herald's mantle is streamed with gold, and 
hath a train. Then the herald with three courte- 
sies, or rather inclinations, cometh up as far as the 
half pace ; and there first taketh into his hand the 
scroll. This scroll is the king's charter, containing 
gift of revenue, and many privileges, exemptions, 
and points of honour, granted to the father of the 
family ; and it is ever styled and directed, to such 
an one, our well-beloved friend and creditor : 
which is a title proper only to this case. For they 
say, the king is debtor to no man, but for propaga- 
tion of his subjects : the seal set to the king's char- 
ter, is the king's image, imbossed or moulded in 
gold ; and though such charters be expedited of 
course, and as of right, yet they are varied by dis- 
cretion, according to the number and dignity of the 
family. This charter the herald readeth aloud ; 
and while it is read, the father or Tirsan standeth 
up, supported by two of his sons, such as he chuseth. 
Then the herald mounteth the half pace, and deli- 
vereth the charter into his hand : and with that 
there is an acclamation by all that are present, m 



156 

their language, which is thus much ; happy are the 
people of Bensalem. Then the herald taketh into 
his hand from the other child, the cluster of grapes, 
which is of gold ; both the stalk and the grapes. 
But the grapes are daintily enamelled ; and if the 
males of the family be the greater number, the 
grapes are enamelled purple, with a little sun set 
on the top ; if the females, then they are enamelled 
into a greenish yellow, with a crescent on the top. 
The grapes are in number as many as there are 
descendants of the family. This golden cluster 
the herald delivereth also to the Tirsan ; who pre- 
sently delivereth it over to that son, that he had 
formerly chosen to be in the house with him : who 
beareth it before his father as an ensign of honour, 
when he goeth in public ever after ; and is there- 
upon called the son of the vine. After this cere- 
mony ended, the father or Tirsan retireth ; and after 
some time cometh forth again to dinner, where he 
sitteth alone under the state as before ; and none of 
his descendants sit with him, of what degree or 
dignity soever, except he happen to be of Solomon's 
house. He is served only by his own children, 
such as are male ; who perform unto him all ser- 
vice of the table upon the knee; and the women 
only stand about him, leaning against the wall. 
The room below his half pace, hath tables on the 
sides for the guests that are bidden ; who are 



157 

served with great and comely order ; and towards 
the end of dinner (which in the greatest feasts with 
them, lasteth never above an hoar and a half) 
there is an hymn sung, varied according to the in- 
vention of him that composeth it, (for they have 
excellent poesy ;) but the subject of it is (always) 
the praises of Adam, and Noah, and Abraham ; 
whereof the former two peopled the world, and 
the last was the father of the faithful: concluding 
ever with a thanksgiving for the nativity of our 
Saviour, in whose birth the births of all are only 
blessed. Dinner being done, the Tirsan retireth 
again ; and having withdrawn himself alone into a 
place, where he maketh some private prayers, he 
cometh forth the third time, to give the blessing ; 
with all his descendants, who stand about him as 
at the first. Then he calleth them forth by one 
and by one, by name, as he pleaseth, though 
seldom the order of age be inverted. The person 
that is called, (the table being before removed) 
kneeleth down before the chair, and the father 
layeth his hand upon his head, or her head, and 
giveth the blessing in these words: SonofBen- 
salem, (or daughter of Bensalem) thy father saith 
it ; the man by whom thou hast breath and life 
speaketh the word ; the blessing of the everlasting 
Father, the prince of peace, and the holy dove be 
upon thee, and make the days of thy pilgrimage 



158 

good and many. This he saith to every of them ; 
and that done, if there be any of his sons of emi- 
nent merit and virtue, (so they be not above two) 
he calleth for them again ; and saith, laying his arm 
over their shoulders, they standing ; Sons, it is 
well you are born, give God the praise, and per- 
severe to the end. And withal delivereth to either 
of them a jewel, made in the figure of an ear of 
wheat, which they ever after wear in the front of 
their turban, or hat. This done, they fall to music 
and dances, and other recreations, after their man- 
ner, for the rest of the day. This is the full order 
of that feast. 

By that time six or seven days were spent, I 
was fallen into straight acquaintance with a mer- 
chant of that city, whose name was Joabin, He 
was a Jew, and circumcised : for they have some 
few stirps of Jews yet remaining among them, 
whom they leave to their own religion : which they 
may the better do, because they are of a far dif- 
fering disposition from the Jews in other parts. 
For whereas they hate the name of Christ, and have 
a secret inbred rancour against the people amongst 
whom they live ; these (contrariwise) give unto our 
Saviour many high attributes, and love the nation 
of Bensalem extremely. Surely this man of whom 
I speak, would ever acknowledge that Christ was 
born of a virgin 5 and that he was more than a man ; 



159 

and he would tell how God made him ruler of the 
seraphims, which guard his throne ; and they call him 
also the milken way, and the Eiiah of the Messias ; 
and many other high names; which though they be 
inferior to his divine Majesty, yet they are far from 
the language of other Jews. And for the country 
of Bensalem, this man w r ould make no end of 
commending it: being desirous by tradition among 
the Jews there, to have it believed, that the people 
thereof were of the generations of Abraham, by 
another son, whom they call Nachoran ; and that 
Moses by a secret cabala, ordained the laws of Ben- 
salem which they now use ; and that when the 
Messias should come, and sit in his throne at Hi- 
erusalem, the king of Bensalem should sit at his 
feet, whereas other kings should keep a great dis- 
tance. But yet setting aside these Jewish dreams, 
the man was a wise man, and learned, and of great 
policy, and excellently seen in the laws and cus- 
toms of that nation. Amongst other discourses, 
one day I told him I was much affected with the 
relation I had from some of the company, of their 
custom in holding the feast of the family ; for that 
(methought) I had never heard of a solemnity, 
wherein nature did so much preside. And because 
propagation of families proceedeth from the nup- 
tial copulation, I desired to know of him, what 
laws and customs they had concerning marriage ; 



160 

and whether they kept marriage well ; and whe- 
ther they were tied to one wife r For that where 
population is so much affected, and such as with 
them it seemed to be, there is commonly permis- 
sion of plurality of wives. To this he said; you 
have reason for to commend that excellent institu- 
tion of the feast of the family; and indeed we 
have experience that those families that are parta- 
kers of the blessings of that feast, do flourish and 
prosper ever after in an extraordinary manner. 
But hear me now, and I will tell vou what I know. 
You shall understand, that there is not under the 
heavens so chaste a nation as this of Bensalern ; nor 
so free from pollution or foulness. It is the virgin 
of the world. I remember I have read in one of 
your European books, of an holy hermit amongst 
you, that desired to see the spirit of fornication; and 
there appeared to him a little foul ugly iEthiope : 
but if he had desired to see the spirit of chastity of 
Bensalern, it would have appeared to him in the 
likeness of a fair beautiful cherubim. For there is 
nothing amongst mortal men more fair and admira- 
ble, than the chaste minds of this people. Know 
therefore that with them there are no stews, no 
dissolute houses, no courtesans; nor any thing of 
that kind. Nay, they wonder (with detestation) 
at you in Europe, which permit such things. They 
say, ye have put marriage out of office : for mar- 



161 

riage is ordained a remedy for unlawful concupis- 
cence; and natural concupiscence seemeth as a 
spur to marriage. But when men have at hand a 
remedy more agreeable to their corrupt will, mar- 
riage is almost expulsed. And therefore there are 
with you seen infinite men that marry not, but chuse 
rather a libertine and impure single life, than to be 
yoked in marriage ; and many that do marry, marry 
late, when the prime and strength of their years 
is past. And when they do marry, what is marri- 
age to them but a very bargain ; wherein is sought 
alliance, or portion, or reputation, with some de- 
sire (almost indifferent) of issue ; and not the faith- 
ful nuptial union of man and wife, that was first 
instituted. Neither is it possible, that those that 
have cast away so basely so much of their strength, 
should greatly esteem children, (being of the same 
matter) as chaste men do. So likewise during mar- 
riage is the case much amended, as it ought to be 
if those things w r ere tolerated only for necessity : 
no, but they remain still as a very affront to marri- 
age. The haunting of those dissolute places, or 
resort to curtesans, are no more punished in mar- 
ried men than in batchelors. And the depraved 
custom of change, and the delight in meritricious 
embracements, (where sin is turned into art) mak- 
eth marriage a dull thing, and a kind of imposition 
or tax. They hear you defend these things, as 

M 



162 

done to avoid greater evils; as advoutries, deflour- 
ing of virgins, unnatural lust, and the like. But 
they say, this is a preposterous wisdom ; and they 
call it Lot's offer, who to save his guests from 
abusing, offered his daughters : nay, trrey say far~ 
ther, that there is little gained in this ; for that the 
same vices and appetites do still remain and abound; 
unlawful lust being like a furnace, that if you stop 
the flames altogether it will quench ; but if you 
give it any vent, it will rage ; as for masculine love, 
they have no touch of it ; and yet there are not so 
faithful and inviolate friendships in the world again 
as are there; and to speak generally, (as I said 
before) I have not read of any such chastity in any 
people as theirs. And their usual saying is, that 
whosoever is unchaste cannot reverence himself: 
and they say, that the reverence of a man's self, is, 
next to religion, the chiefest bridle of all vices. 
And when he had said this, the good Jew paused 
a little ; w T hereupon I far more willing to hear him 
speak on, than to speak myself; yet thinking it de- 
cent, that upon his pause of speech I should not be 
altogether silent, said only this ; that I would say to 
him, as the widow of Serepta said to Elias ; that he 
was come to bring to memory our sins ; and that I 
confess the righteousness of Bensalem, was greater 
than the righteousness of Europe. At which 
speech he bowed his head, and went on in this 



163 

manner : they have also many wise and excellent 
laws touching marriage. They allow no polyga- 
my. They have ordained that none do intermarry, 
or contract, until a month be past from their first 
interview. Marriage without consent of parents 
they do not make void, but they mulct it in the in- 
heritors : for the children of such marriages are not 
admitted to inherit above a third part of their pa- 
rents inheritance. I have read in a book of one 
of your men, of a feigned commonwealth, where 
the married couple are permitted, before they con- 
tract to see one another naked. This they dislike; 
for they think it a scorn to give a refusal after so fa- 
miliar a knowledge : but because of many hidden 
defects in men and womens bodies, they have a 
more civil way : for they have near every town a 
couple of pools, (which they call Adam and Eve's 
pools) where it is permitted to one of the friends of 
the man, and another of the friends of the woman, 
to see them severally bathe naked. 

And as we were thus in conference, there came 
one that seemed to be a messenger, in a rich huke, 
that spake with the Jew : whereupon he turned to 
me and said ; you will pardon me, for I am com- 
manded away in haste. The next morning he 
came to me again joyful, as it seemed, and said ; 
there is word come to the governor of the city 
that one of the fathers of Solomon's house will be 



16* 

here this day seven-night : we have seen none of 
them this dozen years. His coming is in state ; 
but the cause of his coming is secret. I will pro- 
vide you, and your fellows, of a good standing to 
see his entry. I thanked him, and told him, I was 
most glad of the news. The day being come, he 
made his entry. He was a man of middle stature 
and age, comely of person, and had an aspect as if 
he pitied men. He was cloathed in a robe of fine 
black cloath, with wide sleeves and a cape. His 
under garment was of excellent white linen down 
to the foot, girt with a girdle of the same ; and a 
sindon or tippet of the same about his neck. He 
had gloves that were curious, and set with stone ; 
and shoes of peach-coloured velvet. His neck 
was bare to the shoulders. His hat was like a 
helmet, or Spanish Montera ; and his locks curled 
below it decently : they were of colour brown. 
His beard was cut round, and of the same colour 
with his hair somewhat lighter. He was carried 
in a rich chariot without wheels, litter- wise, with 
two horses at either end, richly trapped in blue 
velvet embroidered ; and two footmen on each 
side in the like attire. The chariot was all of 
cedar, gilt and adorned with crystal; save that 
the fore-end had pannels of saphires, set in borders 
of gold, and the hinder-end the like of emeralds of 
the Peru colour. There was also a sun of gold, 



165 

radiant upon the top, in the midst ; and on the top 
before a small cherub of gold, with wings dis- 
played. The chariot was covered with cloth of 
gold tissued upou blue. He had before him fifty- 
attendants, young men all, in white sattin loose 
coats to the mid -leg, and stockings of white silk; 
and shoes of blue velvet; and hats of blue velvet; 
with fine plume of divers colours, set round like 
hat-bands. Next before the chariot went two 
men bare-headed, in linen garments down to the 
foot, girt, and shoes of blue velvet, who carried 
the one a crosier, the other a pastoral staff, like a 
sheep-hook; neither of them of metal, but the 
crosier of balm wood, the pastoral staff of cedar. 
Horsemen he had none, neither before nor behind 
his chariot: as it seemeth, to avoid all tumult and 
trouble. Behind his chariot went all the officers 
and principals of the companies of the city. He 
sat alone, upon cushions of a kind of excellent 
plush, blue ; and under his foot curious carpets of 
silk of divers colours, like the Persian, but far 
finer. He held up his bare hand as he went, as 
blessing the people, but in silence. The street was 
wonderfully well kept ; so that there was never 
any army had their men stand in better battle-array, 
than the people stood. The windows likewise 
were not crouded, but every one stood in them as 
if they had been placed. When the shew was 



166 

past, the Jew said to me ; I shall not be able to at- 
tend you as I would, in regard of some charge the 
city hath laid upon me, for the entertaining of this 
greatjperson. Three days after the Jew came to 
me again, and said : Ye are happy men ; for the 
father of Solomon's house taketh knowledge of 
your being here, and commanded me to tell you, 
that he will admit all your company to his presence, 
and have private conference with one of you that 
ye shall chuse : and for this hath appointed the 
next day after to-morrow. And because he 
meaneth to give you his blessing, he hath appointed 
it in the forenoon. We came at our day and 
hour, and I was chosen by my fellows for the pri- 
vate access. We found him in a fair chamber 
richly hanged, and carpeted under foot, -without 
any degrees to the state ; he was set upon a low 
throne richly adorned, and a rich cloth of state over 
his head, of blue sattin embroidered. He was 
alone, save that he had two pages of honour, on 
either hand, one finely attired in white. His 
under garments were the like that we saw him 
wear in the chariot ; but instead of his gown, he 
had on him a mantle with a cap, of the same fine 
black, fastened about him. When we came in, as 
we were taught, we bowed low at our first en- 
trance ; and when we were come near his chair, 
he stood up, holding forth his hand ungloved, and 



161 

in posture of blessing ; and we every one of us 
stooped down, and kissed the hem of his tippet. 
That done, the rest departed, and I remained. 
Then he warned the pages forth of the room, and 
caused me to sit down beside him, and spake to 
me thus in the Spanish tongue. 

God bless thee, my son ; I will give thee the 
greatest jewel I have. For I will impart unto 
thee, for the love of God and men, a relation of 
the true state of Solomon's house. Son, to make 
you know the true state of Solomon's house, I will 
keep this order. First, I will set forth unto you 
the end of our foundation. Secondly, the prepa- 
rations and instruments we have for our works. 
Thirdly, the several employments and functions 
whereto our fellows are assigned. And fourthly, 
the ordinances and rites which we observe. 

The end of our foundation is the knowledge of 
causes, and secret motions of things ; and the en- 
larging of the bounds of human empire, to the ef- 
fecting of all things possible. 

The preparations and instruments are these : 
We have large and deep caves of several depths : 
the deepest are sunk six hundred fathom ; and some 
of them are digged and made under great hills and 
mountains : so that if you reckon together the 
depth of the hill, and the depth of the cave, they are 
(some of them) above three miles deep. For we 



168 

find that the depth of an hill, and the depth of a 
cave from the flat, is the same thing ; both remote 
alike from the sun and heaven's beams, and from the 
open air. These caves we call the lower region. 
And we use them for all coagulations, indurations, 
refrigerations, and conservations, of bodies. We 
use them likewise for the imitation of natural 
mines : and the producing also of new artificial 
metals, by compositions and materials which we 
use and lay there for many years. We use them 
also sometimes (which may seem strange) for cur- 
ing of some diseases, and for prolongation of life, 
in some hermits that chuse to live there, well ac- 
commodated of all things necessary, and indeed live 
very long ; by whom also we learn many things. 

We have burials in several earths, where we 
put divers cements, as the Chinese do their por- 
celane. But we have them in greater variety, and 
some of them more fine. We also have great 
variety of composts, and soils, for the making of 
the earth fruitful. 

We have high towers ; the highest about half a 
mile in height ; and some of them likewise set upon 
high mountains : so that the vantage of the hill with 
the tower, is in the highest of them three miles at 
least. And these places we call the upper region ; 
accounting the air between the high places and the 
low, as a middle region. We use these towers, 



169 

according to their several heights and situations, 
for insolation, refrigeration, conservation, and for 
the view of divers meteors; as winds, rain, snow, 
hail, and some of the fiery meteors also. And upon 
them, in some places, are dwellings of hermits, 
whom we visit sometimes, and instruct what to 
observe. 

We have great lakes both salt and fresh, whereof 
we have use for the fish and fowl. We use them 
also for burials of some natural bodies : for we find 
a difference in things buried in earth, or in air 
below the earth ; and things buried in water. We 
have also pools, of which some do strain fresh 
water out of salt ; and others by art do turn fresh 
water into salt. We have also some rocks in the 
midst of the sea ; and some bays upon the shore for 
some works, wherein is required the air and vapour 
of the sea. We have likewise violent streams and 
cataracts, which serve us for many motions : and 
likewise engines for multiplying and enforcing of 
winds, set also on going divers motions. 

We have also a number of artificial wells and 
fountains, made in imitation of the natural sources 
and baths; as tincted upon vitriol, sulphur, steel, 
brass, lead, nitre, and other minerals. And again, 
we have little wells for infusions of many things, 
where the waters take the virtue quicker and 
better, than in vessels, or basins. And amongst 



170 

them we have a water, which we call water of 
paradise, being, by that we do to it, made very 
sovereign for health, and prolongation of life. 

We have also great and spacious houses, where 
we imitate and demonstrate meteors; as snow, 
hail, rain, some artificial rains of bodies, and not 
of water, thunders, lightnings ; also generations of 
bodies in air ; as frogs, flies, and divers others. 

We have also certain chambers, which we call 
chambers of health, where we qualify the air as 
we think good and proper for the cure of divers 
diseases, and preservation of health. 

We have also fair and large baths, of several 
mixtures, for the cure of diseases, and the restoring 
of man's body from arefaction : and others, for 
the confirming of it in strength of sinews, vital 
parts, and the very juice and substance of the 
body. 

We have also large and various orchards and 
gardens, wherein we do not so much respect 
beauty, as variety of ground and soil, proper for 
divers trees and herbs : and some very spacious, 
where trees and berries are set, whereof we make 
divers kinds of drinks, besides the vineyards. In 
these we practise likewise all conclusions of graft- 
ing and inoculating, as well of wild trees as fruit- 
trees, which produceth many effects. And we 
make (by art) in the same orchards and gardens. 



171 

trees and flowers, to come earlier or later than 
their seasons; and to come up and bear more 
speedily, than by their natural course they do. 
We make them also by art greater much than their 
nature ; and their fruit greater, and sweeter, and 
of differing taste, smell, colour, and figure, from 
their nature. And many of them we so order, as 
that they become of medicinal use. 

We have also means to make divers plants rise 
by mixtures of earths without seeds ; and likewise 
to make divers new plants, differing from the 
vulgar; and to make one tree or plant turn into 
another. 

We have also parks and enclosures of all sorts 
of beasts and birds, which we use not only for 
view or rareness, but likewise for dissections and 
trials ; that thereby may take light, what may be 
wrought upon the body of man. Wherein we 
find many strange effects; as continuing life in 
them, though divers parts, which you account vital ^ 
be perished, and taken forth ; resuscitating of some 
that seem dead in appearance ; and the like. We 
try also all poisons, and other medicines upon 
them, as well of chirurgery as physic. By art 
likewise, we make them greater or taller, than 
their kind is ; and contrariwise dwarf them, and 
stay their growth : we make them more fruitful 
and bearing than their kind is ; and contrariwise 



172 

barren, and not generative. Also we make them 
differ in colour, shape, activity, many ways. We 
find means to make commixtures and copulations 
of divers kinds, which have produced many new 
kinds, and them not barren, as the general opinion 
is. We make a number of kinds of serpents, 
worms, flies, fishes, of putrefaction ; whereof some 
are advanced (in effect) to be perfect creatures, 
like beasts, or birds ; and have sexes, and do propa- 
gate. Neither do we this by chance, but we know 
before-hand, of what matter and commixture, what 
kind of those creatures, will arise. 

We have also particular pools, where we make 
trials upon fishes, as we have said before of beasts 
and birds. 

We have also places for breed and generation 
of those kinds of worms, and flies, which are of 
special use ; such as are with you your silk-worms 
and bees. 

I will not hold you long with recounting of our 
brew-houses, bake-houses and kitchens, where are 
made divers drinks, breads and meats, rare, and of 
special effects. Wines we have of grapes ; and 
drinks of other juice, of fruits, of grains, and roots ; 
and of mixtures with honey, sugar, manna, and 
fruits dried and decocted. Also of the tears or 
wounding of trees, and of the pulp of canes. And 
these drinks are of several ages, some to the age 



173 

or last of forty years. We have drinks also brewed 
with several herbs, and roots, and spices; yea, 
with several fleshes, and white-meats; whereof 
some of the drinks are such as are in effect meat 
and drink both ; so that divers, especially in age, 
do desire to live with them, with little or no meat, 
or bread. And above all, we strive to have 
drinks of extreme thin parts ; to insinuate into the 
body, and yet without all biting, sharpness, or 
fretting ; insomuch as some of them put upon the 
back of your hand, will, with a little stay, pass 
through to the palm, and yet taste mild to the 
mouth. We have also waters which we ripen 
into that fashion, as they become nourishing ; so 
that they are indeed excellent drink ; and many 
will use no other. Breads we have of several 
grains, roots, and kernels; yea, and some of flesh, 
and fish, dried ; with divers kinds of leavings and 
seasonings : so that some do extremely move ap- 
petites ; some do nourish so, as divers do live of 
them, without any other meat ; who live very 
long. So for meats, we have some of them so 
beaten, and made tender, and mortified, yet with- 
out corrupting, as a weak heat of the stomach will 
turn them into good chyius, as well as a strong 
heat would meat otherwise prepared. We have 
some meats also, and breads, and drinks, which 



174 

taken by men, enable them to fast long after ; and 
some other, that used make the very flesh of men's 
bodies sensibly more hard and tough ; and their 
strength far greater, than otherwise it would be. 

We have dispensatories, or shops of medicines ; 
wherein you may easily think, if we have such 
variety of plants and living creatures, more than 
you have in Europe, (for we know what you 
have,) the simples, drugs, and ingredients of me- 
dicines, must likewise be in so much the greater 
variety. We have them likewise of divers ages, 
and long fermentations. And for their prepara- 
tions, we have not only all manner of exquisite 
distillations and separations, and especially by 
gentle heats and percolations through divers strain- 
ers, yea, and substances ; but also exact forms of 
composition, whereby they incorporate almost as 
they were natural simples. 

We have also divers mechanical arts, which you 
have not ; and stuffs made by them ; as papers, 
linen, silks, tissues; dainty works of feathers of 
wonderful lustre ; excellent dyes, and many others : 
and shops likewise as well for such as are not 
brought into vulgar use amongst us, as for those 
that are. For you must know, that of the things 
before recited, many of them are grown into use 
throughout the kingdom ; but yet, if they did flow 



175 

from our intention, we have of them also for 
patterns and principals. 

We have also furnaces of great diversities, and 
that keep great diversity of heats ; fierce and 
quick ; strong and constant ; soft and mild ; blown, 
quiet, dry, moist ; and the like. But above all, 
We have heats in imitation of the sun's and hea- 
venly bodies' heat, that pass divers inequalities, 
and (as it were) orbs, progresses and returns, 
whereby we produce admirable effects. Besides, 
we have heats of dungs, and of bellies and maws 
of living creatures, and of their bloods and bodies ; 
and of hays and herbs laid up moist ; of lime un- 
quenched ; and such like. Instruments also which 
generate heat only by motion. And farther, 
places for strong insolations: and again, places 
under the earth, which by nature, or art, yield 
heat. These divers heats we use, as the nature 
of the operation, which we intend, requireth. 

We have also perspective houses, where we 
make demonstrations of all lights and radiations ; 
and of all colours; and out of things uncoloured 
and transparent, we can represent unto you ail 
several colours ; not in rain-bows, (as it is in gems 
and prisms,) but of themselves single. We re- 
present also all multiplications of light, which we 
carry to great distance ; and make so sharp, as to 
discern small points and lines : also all colorations 



17$ 

of lights: all delusions and deceits of the sight, in 
figures, magnitudes, motions, colours; all de- 
monstrations of shadows. We find also divers means 
yet unknown to you producing of light, originally 
from divers bodies. We procure means of seeing ob- 
jects afar oflf ; as in the heavens and remote places ; 
and represent things near as far off; and things far off 
as near; making feigned distances. We have also 
helps for the sight, far above spectacles and glasses in 
use. We have also glasses and means, to see small 
and minute bodies, perfectly and distinctly; as the 
shapes and colours of small flies and worms, grains 
and flaws in gems, which cannot otherwise be 
seen; observations in urine and blood, not other- 
wise to be seen. We make artificial rain-bows, 
halos, and circles about light. We represent also 
all manner of reflections, refractions and multipli- 
cations of visual beams of objects. 

We have also precious stones of all kinds, many 
of them of great beauty, and to you unknown ; 
crystals likewise ; and glasses of divers kinds ; and 
amongst them some of metals vitrificated, and other 
materials, besides those of which you make glass. 
Also a number of fossils, and imperfect minerals, 
which you have not. Likewise load-stones of pro- 
digious virtue; and other rare stones, both natural 
and artificial. 

We have also sound-houses, where we practise 



1 



177 

and demonstrate all sounds, and their generation, 
We have harmonies which you have not, of quar- 
ter-sounds, and lesser slides of sounds. Divers in- 
struments of music likewise to you unknown, and 
some sweeter than any you have*, together with 
bells and rings that are dainty and sweet. We 
represent small sounds as great and deep : likewise 
great sounds, extenuate and sharp ; we make divers 
tremblings and w 7 arblings of sounds, w 7 hich in their 
original are entire. We represent and imitate all 
articulate sounds and letters, and the voices and 
notes of beasts and birds. We have certain helps, 
which set to the ear do further the hearing greatly. 
We have also divers strange and artificial echoes, 
reflecting the voice many times, and as it were 
tossing it: and some that give back the voice 
louder than it came, some shriller, and some deeper ; 
yea, some rendering the voice, differing in the 
letters or articulate sound, from that they re- 
ceive. We have also means to convey sounds in 
trunks and pipes, in strange lines and distances. 

We have also perfume houses, wherewith we 
join also practices of taste. We multiply smells, 
which may seem strange. We imitate smells, 
making all smells to breathe out of other mixtures 
than those that give them. We make divers imi- 
tations of taste likewise, so that they will deceive 
any man's taste. And in this house we contain 
N 



178 

also a comfiture house ; where we make all sweet- 
meats, dry and moist ; and divers pleasant wines, 
milks, broths, and sallads, far in greater variety 
than you have. 

We have also engine-houses, where are pre- 
pared engines and instruments for all sorts of mo- 
tions. There we imitate and practice to make 
swifter motions than any you have, either out of 
your muskets, or any engine that you have ; and 
to make them and multiply them more easily, and 
with small force, by wheels, and other means : 
and to make them stronger and more violent than 
yours are ; exceeding your greatest cannons and 
basilisks. We represent also ordnance and in- 
struments of war, and engines of all kinds: and 
likewise new mixtures and compositions of gun- 
powper, wild-fires burning in water and unquench- 
able. Also fire-works of all variety both for plea- 
sure and use. We imitate also flights of birds ; 
we have some degrees of flying in the air ; we 
have ships and boats for going under water, and 
brooking of seas ; also swimming-girdles and sup- 
porters. We have divers curious clocks, and other 
like motions of return, and some perpetual motions : 
we imitate also motions of living creatures, by 
images of men, beasts, birds, fishes, and serpents ; 
we have also a great number of other various mo- 
tions, strange for equality, fineness, and subtilty. 



179 

We have also a mathematical house, where are 
represented all instruments, as well of geometry 
as astronomy, exquisitely made. 
• We have also houses of deceits of the senses ; 
where we represent all manner of feats of juggling, 
false apparitions, impostures, and illusions; and 
their fallacies. And surely you will easily believe, 
that we that have so many things truly natural, 
which induce admiration, could in a world of par- 
ticulars deceive the senses, if we would disguise 
those things, and labour to make them seem more 
miraculous. But we do hate all impostures and 
lyes ; insomuch as we have severely forbidden it 
to all our fellows, under pain of ignominy and 
fines, that they do not shew any natural work or 
thing, adorned or swelling ; but only pure as it is, 
and without all affectation of strangeness. 

These are (my son) the riches of Solomon's 
house. 

For the several employments and offices of our 
fellows : we have twelve that sail into foreign 
countries, under the names of other nations, (for 
our own we conceal ;) who bring us the books, 
and abstracts, and patterns of experiments of all 
other parts. These we call merchants of light. 

We have three that collect the experiments 
which are in all books ; these we call depredators. 

We have three that collect the experiments of 



180 

all mechanical arts ; and also of liberal sciences ; 
and also of practices which are not brought into 
arts. These we call mystery men. 

We have three that try new experiments. Such 
as themselves think good. These we call pioneers 
or miners. 

We have three that draw the experiments of 
the former four into titles and tables, to give the 
better light for the drawing of observations and 
axioms out of them. These we call compilers. 

We have three that bend themselves, looking 
into the experiments of their fellows, and cast 
about how to draw out of them things of use and 
practice for man's life and knowledge, as well for 
works, as for plain demonstration of causes, means 
of natural divinations, and the easy and clear dis- 
covery of the virtues and parts of bodies. These 
we call dowry-men or benefactors. 

Then after divers meetings and consults of our 
whole number, to consider of the former labours 
and collections, we have three that take care, out 
of them, to direct new experiments, of a higher 
light, more penetrating into nature than the former. 
These we call lamps. 

We have three others that do execute the expe- 
riments so directed, and report them. These we 
call inoculators. 

Lastly, we have three that raise the former dis- 



181 

coveries by experiments into greater observations, 
axioms, and aphorisms. These we call inter- 
preters of nature. 

We have also, as you must think, novices and 
apprentices, that the succession of the former em- 
ployed men do not fail ; besides a great number of 
servants and attendants, men and women. And 
this we do also : we have consultations, which of 
the inventions and experiences, which we have 
discovered, shall be published, and which not: and 
take all an oath of secrecy, for the concealing of 
those which we think fit to keep secret : though 
some of those we do reveal sometimes to the state, 
and some not. 

For our ordinances and rites, we have two very 
long and fair galleries : in one of these we place 
patterns and samples of all manner of the more 
rare and excellent inventions: in the other we 
place the statues of all principal inventors. There 
we have the statue of your Columbus, that dis- 
covered the West-Indies : also the inventor of ships : 
your monk, that was the inventor of ordnance, 
and of gunpowder : the inventor of music : the 
inventor of letters: the inventor of printing: the 
inventor of observations of astronomy: the inven- 
tor of works in metal : the inventor of glass : the 
inventor of silk of the worm : the inventor of wine : 
the inventor of corn and bread : the inventor of 



182 

sugars : and all these by more certain tradition than 
you have. Then have we divers inventors of our 
own of excellent works ; which since you have 
not seen, it were too long to make descriptions of 
them ; besides, in the right understanding of those 
descriptions, you might easily err. For upon every 
invention of value, we erect a statue to the inven- 
tor, and give him a liberal and honourable reward. 
These statues are some of brass; some of marble 
and touchstone ; some of cedar, and other special 
woods gilt and adorned; some of iron; some of 
silver ; some of gold. 

We have certain hymns and services which we 
say daily, of laud and thanks to God for his mar- 
vellous works ; and forms of prayers, imploring his 
aid and blessing for the illumination of our labours ; 
and the turning of them into good and holy uses. 

Lastly, we have circuits or visits of divers prin- 
cipal cities of the kingdom ; where, as it cometh 
to pass, we do publish such new profitable inven- 
tions as we do think good. And we do also 
declare natural divinations of diseases, plagues, 
swarms of hurtful creatures, scarcity, tempests, 
earthquakes, great inundations, comets, tempera- 
ture of the year, and divers other things ; and we 
give counsel thereupon what the people shall do 
for the prevention and remedy of them. 

And when he had said this, he stood up : and I 



183 

as I had been (aught, kneeled down ; and he laid 
his right hand upon my head, and said, God bless 
thee, my son, and God bless this relation which I 
have made. I give thee leave to publish it for the 
good of other nations : for we here are in God's 
bosom, a land unknown. And so he left me; 
having assigned a value of about two thousand 
ducats, for a bounty to me and my fellows. For 
they give great largesses where they come upon 
all occasions. 



THE REST WAS NOT PERFECTED. 



184 
LETTER 

TO SIR HENRY SAVILLE*. 

SIR, 

COMING back from your invitation at Eton,, 
where I had refreshed myself with company which 
I loved, I fell into a consideration of that part of 
policy whereof philosophy speaketh too much, and 
laws too little; and that is, of education of youth. 
Whereupon fixing my mind a while, I found 
straightways, and noted even in the discourses of 
philosophers, which are so large in this argument, 
a strange silence concerning one principal part 
of that subject. For as touching the framing and 
seasoning of youth to moral virtues, (as tolerance 
of labours, continency from pleasures, obedience, 
honour, and the like) they handle it ; but touching 

* Sir Henry Saville, so justly celebrated for his noble 
edition of St. Chrysostom and other learned works, was 
many years warden of Merton-College in Oxford, (in which 
university he founded a geometry and astronomy lecture 
25 May, 1620. See the instrument of foundation, Rymer 
XVII. p. 217.) and likewise provost of Eton, To this gen- 
tleman, as of all the most proper, Sir Francis Bacon sends 
this discourse touching Helps for the intellectual powers in 
youth; but being an imperfect essay to incite others, he 
places this useful subject among the deficients reckon'd up 
in his Advancement of Learning, Stephens. 



185 

the improvement, and helping of the intellectual 
powers, as of conceit, memory and judgment, 
they say nothing ; whether it were, that they 
thought it to be a matter wherein nature only pre- 
vailed ; or that they intended it, as referred to the 
several and proper arts, which teach the use of 
reason and speech. But for the former of these 
two reasons, howsoever it pleaseth them to distin- 
guish of habits and powers, the experience is mani- 
fest enough, that the motions and faculties of the 
wit and memory may be not only governed and 
guided, but also confirmed and enlarged by custom 
and exercise duly applied; as if a man exercise 
shooting, he shall not only shoot nearer the mark, 
but also draw a stronger bow. And as for the 
latter, of comprehending these precepts w r ithin the 
arts of logic and rhetoric, if it be rightly considered, 
their office is distinct altogether from this point ; 
for it is no part of the doctrine of the use or hand- 
ling of an instrument, to teach how to wet or grind 
the instrument to give it a sharp edge, or how to 
quench it, or otherwise whereby to give it a 
stronger temper. Wherefore finding this part 
of knowledge not broken, I have, but tanquam 
aliud agens, entered into it, and salute you with it; 
dedicating it, after the ancient manner, first as to 
a dear friend, and then as to an apt person, foras- 
much as you have both place to practise it, and 



186 

judgment and leisure to look deeper into it than I 
have done. Herein you must call to mind, * Ap i?ov 
[xlv vScop* Tho' the argument be not of great 
height and dignity, nevertheless it is of great and 
universal use : And yet I do not see why, to con- 
sider it rightly, that should not be a learning of 
height, which teacheth to raise the highest and 
worthiest part of the mind. But howsoever that 
be, if the world take any light and use by this 
writing, I will the gratulation be to the good 
friendship and acquaintance between us two : And 
so recommended you to God's divine protection. 



HELPS FOR THE INTELLECTUAL POWERS. 

I DID ever hold it for an insolent and unlucky 
saying, faber quisque fortunae suae ; except it be 
uttered only as an hortative or spur to correct 
sloth. For otherwise, if it be believed as it 
soundeth, and that a man entereth into an high 
imagination that he can compass and fathom all 
accidents ; and ascribeth all successes to his drifts 
and reaches ; and the contrary to his errors and 
sleepings : it is commonly seen that the evening 
fortune of that man is not so prosperous as of him 
that without slackening of his industry attributeth 



187 

much to felicity and providence above him. But 
if the sentence were turned to this faber quisque 
ingenii sui, it were somewhat more true, and much 
more profitable; because it would teach men to 
bend themselves to reform those imperfections in 
themselves which now they seek but to cover, and 
to attain those virtues and good parts which now 
they seek but to have only in show and demon- 
stration : Yet notwithstanding every man at- 
tempteth to be of the first trade of carpenters, and 
few bind themselves to the second ; whereas never- 
theless the rising in fortune seldom amendeth the 
mind ; but on the other side, the removing of the 
stands and impediments of the mind, doth often 
clear the passage and current to a man's fortune. 
But certain it is, whether it be believed or no, that 
as the most excellent of metals gold is of all other 
the most pliant and most enduring to be wrought; 
so of all living and breathing substances, the most 
perfect (man) is the most susceptible of help, im- 
provement, impression and alteration; and not 
only in his body, but in his mind and spirit ; and 
there again not only in his appetite and affection, 
but in his powers of wit and reason. 

For as to the body of man, we find many and 
strange experiences, how nature is over-wrought 
by custom, even in actions that seem of most diffi- 
culty and least possible. As first in voluntarv 



188 

motion, which tho 3 it be termed voluntary, yet the 
highest degrees of it are not voluntary ; for it is in 
my power and will to run ; but to run faster than 
according to my lightness or disposition of body, is 
riot in my power nor will. We see the industry 
and practice of tumblers and funambulos, what 
effects of great wonder it bringeth the body of man 
unto. So for suffering of pain and dolour, which 
is thought so coritrary to the nature of man, there 
is much example of penances in strict orders of 
superstition what they do endure, such as may 
well verify the report of the Spartan boys, which 
were wont to be scourged upon the altar so bit- 
terly as sometimes they died of it, and yet were 
never heard to complain. And to pass to those 
faculties which are reckoned more involuntary, as 
long fasting and abstinence, and the contrary ex- 
treme (voracity) the leaving and forbearing the 
use of drink for altogether, the enduring vehement 
cold and the like 5 there have not wanted, neither 
do want divers examples of strange victories over 
the body in every of these. Nay, in respiration 
the proof hath been of some who by continual use 
of diving and working under the water have 
brought themselves to be able to hold their breath 
an incredible time ; and others that have been 
able without suffocation, to endure the stifling 
breath of an oven or furnace so heated as tho' it 



189 

did not scald nor bum, yet it was many degrees 
too hot for any man not made to it to breathe or 
take in. And some imposters and counterfeits 
likewise have been able to wreath and cast their 
bodies into strange forms and motions; yea, and 
others to bring themselves into trances and astonish- 
ments. All which examples do demonstrate how 
variously and to how high points and degrees the 
body of man may be as it were moulded and 
wrought: And if any man conceive then it is 
some secret propriety of nature that hath been in 
those persons w r hich have attained to those points, 
and that it is not open for every man to do the 
like tho' he had been put to it ; for which cause 
such things come but very rarely to pass : It is 
true no doubt but some persons are apter than 
others ; but so as the more aptness causeth per- 
fection, but the less aptness doth not disable : So 
that for example, the more apt child, that is taken 
to be made a funambulo, will prove more excellent 
in his feats ; but the less apt will be gregarius 
funambulo also. And there is small question, but 
that these abilities would have been more common, 
and others of like sort not attempted would like- 
wise have been brought upon the stage, but for 
two reasons : The one because of mens diffidence 
in prejudging them as impossibilities; for it 
holdeth in those things which the poet sailh, pos- 



190 

sunt quia posse videntur ; for no man shall know 
how much may be done, except he believe much 
may be done. The other reason is, because they 
be but practices base and inglorious and of no great 
use, and therefore sequester'd from reward of 
value, and on the other side painful ; so as the re- 
compence balanceth not with the travail and suf- 
fering. And as to the will of man, it is that which 
is most manageable and obedient ; as that which 
admitteth most medicines to cure and alter it. The 
most sovereign of all is religion, which is able to 
change and transform it in the deepest and most 
inward inclinations and motions; and next to that 
is opinion and apprehension, whether it be infused 
by tradition and institution, or wrought in by dis- 
putation and persuasion ; and the third is example, 
which transformeth the will of man into the simi- 
litude of that which is most observant and familiar 
towards it ; and the fourth is, when one affection 
is healed and corrected by another, as when 
cowardice is remedied by shame and dishonour, or 
sluggishness and backwardness by indignation and 
emulation, and so of the like ; and lastly, when all 
these means or any of them have new framed or 
formed human will, then doth custom and habit 
corroborate and confirm all the rest : Therefore it 
is no marvel, tho* this faculty of the mind, (of will 
and election) which inclineth affection and appe- 



191 

tite, being but the inceptions and rudiments of 
will, may be so well governed and managed ; be- 
cause it admitteth access to so divers remedies to 
be applied to it and to work upon it : The effects 
whereof are so many and so known, as require no 
enumeration ; but generally they do issue as me- 
dicines do into two kinds of cures, whereof the 
one is a just or true cure, and the other is called 
palliation : For either the labour and intention is 
to reform the affections really and truly, restraining 
them if they be too violent, and raising them if 
they be too soft and weak ; or else it is to cover 
them ; or, if occasion be, to pretend them and re- 
present them : Of the former sort whereof the 
examples are plentiful in the schools of philo- 
sophers, and in all other institutions of moral virtue ; 
and of the other sort the examples are more plenti- 
ful in the courts of Princes, and in all politic traffic : 
where it is ordinary to find, not only profound 
dissimulations and suffocating the affections, that 
no note or mark appear of them outwardly ; but 
also lively simulations and affectations carrying the 
tokens of passions which are not, as rises jussus 
and lacrymae coactae, and the like. 



192 

HELPS OF THE INTELLECTUAL POWERS. 

THE intellectual powers have fewer means to 
work upon them than the will or the body of man ; 
but the one that prevaileth, that is exercise, work- 
eth more forcibly in them than the rest*. 

The ancient habit of the philosophers, Si quis 
quaerat in utramque partem de omni seibilL 

The exercise of scholars making verses extem- 
pore, Stans pede in uno, 

The exercise of lawyers in memory narrative. 

The exercise of sophists, and Jo. ad oppositum, 
with manifest effect. 

Artificial memory greatly holpen by exercise. 

The exercise of buffoons to draw all things (o 
conceits ridiculous. 

The means that help the understanding and 
faculties thereof are, 

(Not example, as in the will, by conversation; 
and here the conceit of imitation already digested, 
with the confutation, obiter, si videbitur, of Tul- 
ly's opinion, advising a man to take some one to 
imitate. Similitude of faces analysed.) 

Arts, Logic, Rhetoric : The ancients, Aristotle, 
Plato, Theaetetus, Gorgias litigiuses vel sophista, 
Protagoras, Aristotle, schola sua. Topics, Elenchs, 

* The following are but indigested notes. 



193 

Rhetorics, Organon, Cicero, Hermogenes, The 
neoterics, Ramus, Agricola. Nil sacri; Lullius 
his Typocosmia, studying Cooper's dictionary, 
MaUhaeus collection of proper words for metaphors, 
Agrippa de vanitatibus, &c. 

Que. If not here of imitation. 

Collections preparative. Aristotle's similitude 
of a shoemaker's shop, full of shoes of all sorts : 
Demysthenes, Exordia concionum. Tully's pre- 
cept of theses of all sorts preparative. 

The relying upon exercise, with the difference 
of using and tempering the instrument; and the 
similitude of prescribing against the laws and na- 
ture of estate. 

FIVE POINTS. 

1 . That exercises are to be framed to the life ; 
that is to say, to work ability in that kind whereof 
a man, in the course of action, shall have most 
use. 

2. The indirect and oblique exercises, which 
do, per partes and per consequentiam, inable 
these faculties ; which perhaps direct exercise at 
first would but distort ; and these have chiefly place 
where the faculty is weak, not per se, but per ac- 
cidens : As if want of memory grow through light- 
ness of wit and want of staid attention ; then the 
mathematics or the law helpeth ; because they are 

o 



194 

things, wherein if the mind once roam, it cannot 
recover. 

3. Of the advantages of exercise; as to dance 
with heavy shoes, to march with heavy armour 
and carriage ; and the contrary advantage (in na- 
tures very dull and unapt) of working alacrity, by 
framing an exercise with some delight or affection. 
Horat. Sat. I. 25. 

Ut pueris olim dant crustula blandi. 

Doctores, elementa velint ut discere prima. 

4. Of the cautions of exercise; as to beware 
lest by evil doing (as all beginners do weakly) a 
man grow not, and be inveterate, in an ill habit, 
and so take not the advantage of custom in per- 
fection, but in confirming ill. Slubbering on the 
lute. 

5. The marshalling and sequel of sciences and 
practices : Logic and rhetoric should be used to 
be read after poesy, history and philosophy : First, 
exercise, to do things well and clean: after, 
promptly and readily. 

The exercises in the universities and schools are 
of memory and invention ; either to speak by heart 
that which is set down verbatim, or to speak ex- 
tempore : whereas there is little use in action of 
either or both ; but most things which we utter 
are neither verbally premeditate, nor merely ex- 
temporal. Therefore exercise would be framed 



195 

to take a little breathing, and to consider of heads ; 
and then to fit and form the speech extempore. 
This would be done in two manners ; both with 
writing and tables, and without: for in most 
actions it is permitted and passable to use the note, 
whereunto, if a man be not accustomed, it will 
put him out. 

There is no use of a narrative memory in aca- 
demiis, viz. with circumstances of times, persons 
and places, and with names; and it is one art to 
discourse, and another to relate and describe ; and 
herein use and action is most conversant. 

Also to sum up and contract, is a thing in action 
of very general use. 



196 
FILUM LABYRINTH!, 

SIVE 

FORMULA INQUISITIONIS. 

AD FILIOS. 

PARS PRIMA. 

1. FRANCIS BACON thought in this manner. 
The knowledge whereof the world is now pos- 
sessed, especially that of nature, extendeth not to 
magnitude and certainty of works. The physician 
pronounceth many diseases incurable, and faileth 
oft in the rest. The alchemists wax old and die 
in hopes. The magicians perform nothing that is 
permanent and profitable. The mechanics take 
small light from natural philosophy, and do but 
spin on their own little thrids. Chance sometimes 
discovereth inventions, but that worketh not in 
years, but ages. So he saw well, that the inven- 
tions known are very imperfect, and that new are 
not like to be brought to light, but in great length 
of time, and that those which are, came not to 
light by philosophy. 

2. He thought also this state of knowledge was 
the worst, because men strive (against themselves) 



197 

to save the credit of ignorance, and to satisfy them- 
selves in this poverty. For the physician, besides 
the cauteles of practice, hath this general cautele 
of art, that he dischargeth the weakness of his art 
upon supposed impossibilities ; neither can his art 
be condemned, when it self judgeth. That philo- 
sophy also, out of which the knowledge of physic 
which now is in use is hewed, receiveth certain 
positions and opinions, which if they be well 
weighed) induce this persuasion, that no great 
works are to be expected from art, and the hand 
of man ; as in particular, that opinion, that the 
heat of the sun and fire differ in kind ; and that 
other, that composition is the work of man, and 
mixture is the work of nature, and the like ; all 
tending to the circumscription of man's power, and 
to artificial despair; killing in men, not only the 
comfort of imagination, but the industry of trial : 
only upon vain glory, to have their heart thought 
perfect, and that all is impossible, that is not al- 
ready found. The alchemist dischargeth his art 
upon his own errors, either supposing a misunder- 
standing of the words of his authors, which 
maketh him listen after auricular traditions : or else 
a failing in the true proportions and scruples of 
practice, which maketh him renew infinitely his 
trials ; and finding also that he lighteth upon some 
mean experiments and conclusions by the way, 



198 

feedeth upon them, and magnifieth them to the 
most, and supplieth the rest in hopes. The ma- 
gician, when he findeth something (as he con- 
ceiveth) above nature, effected; thinketh, when 
a breach is once made in nature, that it is all 
one to perform great things and small ; not seeing, 
that they are but subjects of a certain kind, wherein 
magic and superstition hath played in all times. 
The mechanical person, if he can refine an inven- 
tion, or put two or three observations or practices 
together in one, or couple things better with their 
use, or make the work in less or greater volume, 
taketh himself for an inventor. So he saw well, 
that men either persuade themselves of new in- 
ventions as of impossibilities ; or else think they 
are already extant, but in secret and in few hands ; 
or that they account of those little industries and 
additions, as of inventions, all which turneth to 
the averting of their minds from any just and con- 
stant labour, to invent further in any quantity. 

3. He thought also, when men did set before 
themselves the variety and perfection of works, 
produced by mechanical arts ; they are apt rather 
to admire the provisions of man, than to appre- 
hend his wants ; not considering, that the original 
inventions and conclusions of nature, which are 
the life of all that variety, are not many, nor 
deeply fetched ; and that the rest is but the subtile 



199 

and ruled motion of the instrument and hand ; and 
that the shop therein is not unlike the library, 
which in such number of books containeth (for the 
far greater part) nothing but iterations, varied 
sometimes in form, but not new in substance. So 
he saw plainly, that opinion of store was a cause 
of want ; and that both works and doctrines ap- 
pear many, and are few. 

4. He thought also, that knowledge is uttered 
to men in a form, as if every thing were finished; 
for it is reduced into arts and methods, which in 
their divisions do seem to include all that may be." 
And how weakly soever the parts are filled, yet 
they carry the shew and reason of a total ; and 
thereby the writings of some received authors go 
for the very art : whereas antiquity used to deliver 
the knowledge which the mind of man had gathered 
in observations, aphorisms, or short or dispersed 
sentences, or small tractates of some parts that 
they had diligently meditated and laboured ; which 
did invite men, both to ponder that which was 
invented, and to add and supply further. But 
now, sciences are delivered as to be believed and 
accepted, and not be examined and further dis- 
covered; and the succession is between master 
and disciple, and not between inventor and con- 
tinuer or advancer; and therefore sciences stand 
at a stay, and have done for many ages, and that 



200 

which Is positive is fixed, and that which is 
question is kept question, so as the columns of no 
further proceeding are pitched. And therefore he 
saw plainly, men had cut themselves off from 
further invention ; and that it is no marvel, that 
that is not obtained which hath not been attempted, 
but rather shut out and debarred. 

5. He thought also, that knowledge is almost 
generally sought either for delight and satisfaction, 
or for gain or profession, or for credit and orna- 
ment, and that every of these are as Atalanta's 
balls, which hinder the race of invention. For 
men are so far in these courses from seeking to 
increase the mass of knowledge, as of that mass 
which is, they will take no more than will serve 
their turn : and if any one amongst so many seek- 
eth knowledge for itself, yet he rather seeketh to 
know the variety of things, than to discern of the 
truth and causes of them ; and if his inquisition be 
yet more severe, yet it tendeth rather to judg- 
ment than to invention; and rather to dicover 
truth in controversy, than new matter ; and if his 
heart be so large as he propouncleth to himself 
further discovery or invention, yet it is rather of 
new discourse and speculation of causes, than of 
effects and operations. And as for those that have 
so much in their mouths, action and use and prac- 
tice, and the referring of sciences thereunto ; they 



201 

mean it of application of that which is known, and 
not of a discovery of that which is unknown. So 
he saw plainly, that this mark, namely, invention 
of further means to indow the condition and life of 
man with new powers or works, was almost never 
yet set up and resolved in man's intention and 
enquiry. 

6. He thought also, that amongst other know- 
ledges, natural philosophy hath been the least fol- 
lowed and laboured. For since the christian faith, 
the greatest number of wits have been employed, 
and the greatest helps and rewards have been con- 
verted upon divinity. And before-time likewise, 
the greatest part of the studies of philosophers was 
consumed in moral philosophy, which was as the 
heathen divinity. And in both times a great part 
of the best wits betook themselves to law, plead- 
ings, and causes of estate; specially in the time 
of the greatness of the Romans, who, by reason 
of their large empire, needed the service of all 
their able men for civil business. And the time 
amongst the Grecians, in which natural philosophy 
seemed most to flourish, was but a short space ; 
and that also rather abused in differing sects and 
conflicts of opinions, than profitably spent. Since 
which time natural philosophy was never any pro- 
fession, nor never possessed any w T hole man, ex- 
cept perchance some monk in a cloyster, or some 



202 

gentleman in the country, and that very rarely ; 
but became a science of passage, to season a little 
young and unripe wits, and to serve for an intro- 
duction to other arts, specially physic and the 
practical mathematics. So as he saw plainly, that 
natural philosophy hath been intended by few per- 
sons, and in them hath occupied the least part of 
their time ; and that in the weakest of their age 
and judgment. 

7. He thought also, how great opposition and 
prejudice natural philosophy had received by su- 
perstition, and the immoderate and blind zeal of 
religion ; for he found that some of the Grecians, 
which first gave the reason of thunder, had been 
condemned of impiety ; and that the Cosmogra- 
phers, which first discovered and described the 
roundness of the earth, and the consequence 
thereof touching the antipodes, were not much 
otherwise censured by the ancient fathers of the 
christian church; and that the case is now much 
worse, in regard to the boldness of the schoolmen 
and their dependances in the monasteries, who, 
having made divinity into an art, have almost in- 
corporated the contentious philosophy of Aristotle 
into the body of christian religion; and generally 
he perceived in men of devout simplicity this 
opinion, that the secrets of nature were the secrets 
of God ; and part of that glory whereinto the 



203 

mind of man, if it seek to press, shall be op- 
pressed ; and that the desire in men to attain to 
so great and hidden knowledge, hath a resem- 
blance with that temptation which caused the 
original fall ; and, on the other side, in men of a 
devout policy, he noted an inclination to have the 
people, depend on God the more, w r hen they are 
less acquainted with second causes ; and to have 
no stirring in philosophy, lest it may lead to an 
innovation in divinity, or else should discover 
matter of further contradiction to divinity. But in 
this part, resorting to the authority of scriptures, 
and holy examples, and to reason, he rested not 
satisfied alone, but much confirmed. For first, he 
considered that the knowledge of nature, by the light 
whereof man discerned of every living creature, 
and imposed names according to their propri- 
ety, was not the occasion of the fall ; but the 
moral knowledge of good and evil, affected to the 
end to depend no more upon God's command- 
ments but for man to direct himself. Neither 
could he find in any scripture, that the inquiry and 
science of man in any thing, under the mysteries 
of the deity, is determined and restrained, but 
contrariwise allowed and provoked. For con- 
cerning all other knowledge, the scripture pro- 
nounceth, That it is the glory of God tp conceal, but 
it is the glory of man (or of the king, for the king 



204 

is but the excellency of man) to invent 5 and 
and again, The spirit of man is as the lamp of 
God, wherewith he searcheth every secret ; and 
again most effectually, That God hath made all 
things beautiful and decent, according to the 
return of their seasons ; also that he hath set the 
world in man's heart, and yet man cannot find out 
the work which God worketh from the beginning 
to the end : shewing that the heart of man is a 
continent of that concave or capacity, wherein the 
content of the world (that is, all forms of the crea- 
tures, and whatsoever is not God) may be placed 
or received; and complaining, that through the 
variety of things, and vicissitudes of times, (which 
are but impediments and not impuissances) man 
cannot accomplish his invention. In precedent 
also he set before tiis eyes, that in those few me- 
morials before the flood, the scripture honoureth 
the name of the inventors of music and works in 
metal ; that Moses had this addition of praise, that 
he was seen in all the learning of the Egyptians ; 
that Solomon, in his grant of wisdom from God, 
had contained as a branch thereof that knowledge, 
whereby he wrote a natural history of all verdure, 
from the cedar to the moss, and of all that breath- 
eth ; that the book of Job, and many places of the 
prophets, have great aspersion of natural philoso- 
phv ; that the church in the bosom and lap thereof 



205 

in the greatest injuries of times, ever preserved; 
(as holy reliques) the books of philosophy and all 
heathen learning; and that when Gregory the 
bishop of Rome became adverse and unjust to the 
memory of heathen antiquity, it was censured for > 
pusillanimity in him, and the honour thereof soon 
after restored, and his own memory almost perse- 
cuted by his successor Sabinian ; and lastly, in our 
times, and the ages of our fathers, when Luther 
and the divines of the protestant church on the one 
side, and the Jesuits on the other, have enter- 
prized to reform, the one the doctrine, the other 
(he discipline and manners of the church of Rome, 
he saw well how both of them have awaked to 
their great honour and succour all human learning ; 
and for reason, there cannot be a greater and more 
evident than this, that all knowledge, and spe- 
cially that of natural philosophy, tendeth highly 
to the magnifying of the glory of God in his power, 
providence and benefits, appearing and engraven 
in his works, which without this knowledge are 
beheld but as through a veil : for if the heavens in 
the body of them do declare the glory of God to 
the eye, much more do they in the rule and decrees 
of them declare it to the understanding. And 
another reason, not inferior to this, is, that the 
same natural philosophy principally amongst all 
other human knowledge, doth give an excellent* 



206 

defence against both extremes of religion, super- 
stition and infidelity ; for both it freeth (he mind 
from a number of weak fancies and imaginations, 
and it raiseth the mind to acknowledge that to God 
all things are possible : for to that purpose speaketh 
our Saviour in that first canon against heresies, 
delivered upon the case of the resurrection, You 
err, not knowing the scriptures, nor the power of 
God ; teaching, that there are but two fountains 
of heresy, not knowing the will of God revealed 
in the scriptures, and not knowing the power of 
God revealed or at least made most sensible in his 
creatures. So as he saw well, that natural philo- 
sophy was of excellent use to the exaltation of the 
divine Majesty ; and that which is admirable, that 
being a remedy of superstition, it is nevertheless 
an help to faith. He saw likewise, that the former 
opinions to the prejudice hereof, had no true 
ground ; but must spring either out of mere igno- 
rance, or out of an excess of devotion, to have 
divinity all in all, whereas it should be only above 
all, (both which states of mind may be best par- 
doned ;) or else out of worse causes, namely, out 
of envy which is proud weakness, and deserveth 
to be despised; or but of some mixture of impos- 
ture, to tell a lye for God's cause ; or out of an 
impious diffidence, as if men should fear to dis- 
cover some things in nature, which mought subvert 



207 

faith. But still he saw well, howsoever these 
opinions are in right reason reproved, yet they 
leave not to be most effectual hindrances to natural 
philosophy and invention. 

8. He thought also, that there wanted not great 
contrariety to the further discovery of sciences, in 
regard of the orders and customs of universities, 
and also in regard of common opinion. For in 
universities and colleges men's studies axe almost 
confined to certain authors, from which if any 
dissenteth or propoundeth matter of redargutioa, 
it is enough to make him thought a person turbu- 
lent; whereas if it be well advised, there is a 
great difference to be made between matters con- 
templative and active. For in government change 
is suspected though to the better; but it is natural 
to arts to be in perpetual agitation and growth. 
Neither is the danger alike of new light and of 
new motion, or remove ; and for vulgar and re- 
ceived opinions, nothing is more usual, or more 
usually complained of, than that it is imposed for 
arrogancy and presumption, for men to authorize 
themselves against antiquity and authors, towards 
whom envy is ceased, and reverence by time 
amortised ; it not being considered what Aristotle 
himself did, (upon whom the philosophy that now 
is chiefly dependeth ;) who came with a professed 
contradiction to all the world, and did put all his 



208 

opinions upon his own authority and argument, 
and never so much as nameth an author, but to 
confute and reprove him ; and yet his success well 
fulfilled the observation of him that said, If a man 
come in his own name, him will you receive. Men 
think likewse^ that if they should give themselves 
to the liberty of invention and travail of enquiry, 
that they shall light again upon some conceits and 
contemplations which have been formerly offered 
to the world, and have been put down by better, 
which have prevailed and brought them to obli- 
vion ; not seeing that howsoever the property and 
breeding of knowledge is in great and excellent 
wits, yet the estimation and price of them is in the 
multitude, or in the inclinations of princes and 
great persons meanly learned. So as those know- 
ledges are like to be received and honoured, which 
have their foundation in the subtility or finest trial 
of common sense, or such as fill the imagination, 
and not such knowledge as is digged out of the hard 
mine of history and experience, and falleth out to 
be in some points as adverse to common sense or 
popular reason, as religion, or more. Which kind 
of knowledge, except it be delivered with strange 
advantages of eloquence and power, may be likely 
to appear and disclose a little to the world, and 
straight to vanish and shut again. So that time 
seemeth to be of the nature of a river or flood, 



209 

that bringeth down to us that which is light and 
blown up, and sinketh and drowneth that which 
is solid and grave. So he saw well that both in 
the state of religion, and in the administration of 
learning, and in common opinion, there were 
many and continual stops, and traverses to the 
course of invention. 

9. He thought also, that the invention of works 
and further possibility was prejudiced in a more 
special manner than that of speculative truth ; for 
besides the impediments common to both, it hath 
by itself been notably hurt and discredited by the 
vain promises and pretences of alchemy, magic, 
astrology, and such other arts, which (as they now 
pass) hold much more of imagination and belief, 
than of sense and demonstration. But to use the 
poet's language, men ought to have remembered, 
that although Ixion of a cloud in the likeness of 
Juno begat Centaurs and Chimaeras, yet Jupiter 
also of the true Juno begat Vulcan and Hebe. 
Neither is it just to deny credit to the greatness of 
the acts of Alexander, because the like or more 
strange have been feigned of an Armadis or an 
Arthur, or other fabulous worthies. But though 
this in true reason should be, and that men ought 
not to make a confusion of unbelief; yet he saw 
well, it could not otherwise be in event, but that 
p 



210 

experience of untruth had made access to truth 
more difficult, and that the ignominy of vanity had 
abated all greatness of mind. 

10. He thought also, there was found in the 
mind of man an affection naturally bred and forti- 
fied, and furthered by discourse and doctrine, 
which did pervert the true proceeding towards 
active and operative knowledge. This was a 
false estimation, that it should be as a diminution 
to the mind of man to be much conversant in ex- 
periences and particulars, subject to sense and 
bound in matter, and which are laborious to search, 
ignoble to meditate, harsh to deliver, illiberal to 
practise, infinite as is supposed in number, and no 
ways accommodate to the glory of arts. This 
opinion or state of mind received much credit and 
strength by the school of Plato, who thinking that 
particulars rather revived the notions, or excited the 
faculties of the mind, than merely informed ; and 
having mingled his philosophy with superstition, 
which never favoureth the sense, extolleth too 
much the understanding of man in the inward light 
thereof. And again, Aristotle's school, which 
giveth the dew to the sense in the assertion, de- 
nieth it in practice much more than that of Plato. 
For we see the schoolmen, Aristotle's successors, 
who were utterly ignorant of history, rested only 



211 

upon agitation of wit ; whereas Plato giveth 
good example of inquiry by induction and view 
of particulars ; though in such a wandering man- 
ner as is of no force or fruit. So that he saw well, 
that the supposition of the sufficiency of man's 
mind, hath lost the means thereof. 



212 
SEQUELA CHARTARUM, 

SIVE, 

INQ.UISITIO LEG1TIMA DE CALORE ET 
FRfGORE. 

SECTIO ORDINTS. 

Charta suggestionis, sive Memoria frxa* 

THE sun-beams hot to sense. 

The moon-beams not hot, but rather conceived 
to have a quality of cold; for that the greatest 
colds are noted to be about the full, and the great- 
est heats about the change. Qu. 

The beams of the stars have no sensible heat by 
themselves; but are conceived to have an aug- 
mentative heat of the sun-beams by the instance 
following. The same climate arctic and antarctic 
are observed to differ in cold, viz. that the antarctic 
is the more cold, and it is manifest the antarctic 
hemisphere is thinner planted of stars. 

The heats observed to be greater in July than 
in June ; at which time the sun is nearest the 
greatest fixed stars, viz. Cor Leonis, Cauda 
Leonis, Spica Virginis, Syrius, Canicula. 

The conjunction of any two of the three highest 
planets noted to cause great heats. 



213 

Comets conceived by some to be as well causes 
as effects of heat, much more than the stars. 

The sun-beams have greater heat when they are 
more perpendicular, than when they are more 
oblique ; as appeareth in difference of regions, and 
the difference of the times of summer and w r inter 
in the same region ; and chiefly in the difference 
of the hours of mid-day, mornings, evenings in the 
same day. 

The heats more extreme in July and August than 
in May or June, commonly imputed to the stay 
and continuance of heat. 

The heats more extreme under the tropics than 
under the line : commonly imputed to the stay and 
continuance of heat, because the sun there doth as 
it were double a cape. 

The heats more about three or four o'clock than 
at noon ; commonly imputed to the stay and con- 
tinuance of heat. 

The sun noted to be hotter when it shineth forth 
between clouds, than when the sky is open and 
serene. 

The middle region of the air hath manifest ef- 
fects of cold, notwithstanding locally it be nearer 
the sun, commonly imputed to Antiperistasis, as- 
suming that the beams of the sun are hot either by 
approach or by reflection, and that falleth in the 
middle term between both ; or if, as some conceive, 



214 

it be only by reflection, then the cold of that re- 
gion resteth chiefly upon distance. The instances 
shewing the cold of that region, are the snows 
which descend, the hails which descend, and the 
snows and extreme colds which are upon high 
mountains. 

But Qu. of such mountains as adjoin to sandy 
vales and not to fruitful vales which minister no 
vapours, or of mountains above the region of va- 
pours, as is reported of Olympus, where any in- 
scription upon the ashes of the altar remained un- 
touched of wind or dew. And note, it is also re- 
ported, that men carried up sponges with vinegar 
to thicken their breath, the air growing too line 
for respiration, which seemeth not to stand with 
coldness. 

The clouds make a mitigation of the heat of the 
sun. So doth the interposition of any body which 
we term shades ; but yet the nights in summer are 
many times as hot to the feeling of men's bodies as 
the days are within doors, where the beams of 
the sun actually beat not. 

There is no other nature of heat known from 
the celestial bodies or from the air, but that which 
cometh by the sun-beams. For in the countries 
near the pole, we see the extreme colds end in the 
summer months, as in the voyage of Nova Zembla, 
where they could not disengage their barks from 



215 

the ice, no not in July, and met with great moun- 
tains of ice, some floating, some fixed at that time 
of the year, being the heart of summer. 

The caves under the earth noted to be warmer 
in winter than in summer, and so the waters that 
spring from within the earth. 

Great quantity of sulphur, and sometimes na- 
turally burning after the manner of ALtna, in Ice- 
land; the like written of Greenland, and divers 
other the cold countries*. 

The trees in the cold countries are such as are 
fuller of rosin, pitch, tar, which are matters apt for 
fire, and the woods themselves more combustible 
than those in much hotter countries : as for ex- 
ample, fir, pine-apple, juniper : Qu. whether their 
trees of the same kind that ours are, as oak and ash, 
bear not in the more cold countries, a wood more 
brittle and ready to take fire than the same kinds 
with us? 

The sun beams heat manifestly by reflection, as 
in countries pent in with hills, upon walls or 
buildings, upon pavements, upon gravel more than 
earth, upon arable more than grass, upon rivers if 
they be not very open, &c. 

* No doubt but infinite power of the heat of the sun in 
cold countries, though it be not to the analogy of men, and 
fruits, &c. 



216 

The uniting or collection of the sun-beams mul- 
tiplied heat, as in burning glasses, which are made 
thinner in the middle than on the sides (as I take 
it, contrary to spectacles) and the operation of 
them is, as I remember, first to place them be- 
tween the sun and the body to be fired, and then 
to draw them upward towards the sun, which it is 
true maketh the angle of the cone sharper. But 
then I take it if the glass had been first placed at 
the same distance, to which it is after drawn, it 
would not have had that force, and yet that had 
been all one to the sharpness of the angle. Qu. 

So in that the sun's beams are hotter perpendi- 
cularly than obliquely, it may be imputed to the 
union of the beams, which in case of perpendi- 
cularity reflect into the very same lines with the 
direct, and the further from perpendicularity the 
more obtuse the angle, and the greater distance 
between the direct beam and the reflected beam. 

The sun-beams raise vapours out of the earth, 
and when they withdraw they fall back in dews. 

The sun-beams do many times scatter the mists 
which are in the mornings. 

The sun-beams cause the divers returns of the 
herbs, plants and fruits of the earth ; for we see in 
lemon-trees and the like, that there is coming on 
at once fruit ripe, fruit unripe, and blossoms > 
which may shew that the plant worketh to put 



217 

forth continually, were it not for the variations ot 
the accesses and recesses of the sun, which call 
forth, and put back. 

The excessive heat of the sun doth wither and 
destroy vegetable, as well as the cold doth nip and 
blast them. 

The heat or beams of the sun doth take away 
the smell of flowers, specially such as are of a milder 
odour. 

The beams of the sun do disclose summer 
flowers, as the pimpernel, marigold, and almost 
all flowers else, for they close commonly morning 
and evening, or in over-cast weather, and open 
in the brightness of the sun ; which is but imputed 
to dryness and moisture, which doth make the 
beams heavy or erect ; and not to any other pro- 
priety in the sun-beams: so they report not only 
a closing, but a bending or inclining in the Helio- 
tropium and Calendula. Qu. 

The sun-beams do ripe all fruits, and addeth to 
them a sweetness or fatness ; and yet some sultry 
hot days overcast, are noted to ripen more than 
bright days. 

The sun-beams are thought to mend distilled 
waters ; the glasses being well stopped, and to 
make them more virtuous and fragrant. 

The sun-beams do turn wine into vinegar ; but 
Qu. whether they would not sweeten verjuice. 



218 

The sun-beams doth pall any wine or beer that 
is set in them. 

The sun-beams do take away the lustre of any 
silks or arras. 

There is almost no mine, but lieth some depth 
in the earth ; gold is conceived to lie highest and 
in the hottest countries ; yet Thracia and Hungary 
are cold, and the hills of Scotland have yielded 
gold, but in small grains or quantity. 

If you set a root of a tree too deep in the 
ground, that root will perish, and the stock will 
put forth a new root nearer the superfices of the 
earth. 

Some trees and plants prosper best in the shade ; 
as the bayes, strawberries, some wood-flowers. 

Almost all flies love the sun-beams, so do 
snakes ; toads and worms contrary. 

The sun-beams tanneth the skin of man ; and 
in some places turnethit to black. 

The sun-beams are hardly indured by many, 
but cause head-ach, faintness, and with many they 
cause rheums ; yet to aged men they are comfort- 
able. 

The sun causes pestilence, which with us rage 
about autumn ; but it is reported, in Barbary they 
break up about June, and rage most in the 
winter. 



219 

The heat of the sun, and of fire, and living 
creatures, agree in some things which pertain 
to viviflcation ; as the back of a chimney will set 
forward an apricot-tree as well as the sun; the 
fire will raise a dead butterfly as well as the sun ; 
and so will the heat of a living creature. The 
heat of the sun in sand will hatch an egg. Qu. 

The heat of the sun in the hottest countries no- 
thing so violent as that of fire, no not scarcely so 
hot to the sense as that of a living- creature. 

The sun, a fountain of light as well as heat. 
The other celestial bodies manifest in light, and yet 
non constat, whether all borrowed, as in the 
moon ; but obscure in heat. 

The southern and western wind with us is the 
warmest, whereof the one bloweth from the sun, 
the other from the sea ; the northern and eastern 
the more cold. Qu. whether in the coast of 
Florida, or at Brasil, the east wind be not the 
warmest, and the west the coldest ; and so beyond 
the antarctic Tropic, the southern wind the 
coldest. 

The air useth to be extreme hot before thun- 
ders. 

The sea and air ambient, appeareth to be hotter 
than that at land ; for in the northern voyages two 
or three degrees farther at the open sea, they find 
less ice than two or three degrees more south 



220 

near land ; but Qu. for that may be by reason of 
the shores and shallows. 

The snows dissolve fastest upon the sea-coasts, 
yet the winds are counted the bitterest from the 
sea, and such as trees will bend from. Qu. 

The streams or clouds of brightness which ap- 
pear in the firmament, being such through which 
the stars may be seen, and shoot not, but rest, are 
signs of heat. 

The pillars of light, which are so upright, and 
do commonly shoot and vary, are signs of cold, 
but both these are signs of drowth. 

The air when it is moved is to the sense colder ; 
as in winds, fannings, ventilabra. 

The air in things fibrous, as fleeces, furs, &c. 
warm ; and those stuffs to the feeling warm. 

The water to man's body seemeth colder than 
the air ; and so in summer, in swimming it seemeth 
at the first going in ; and yet after one hath been 
in a while, at the coming forth again, the air 
seemeth colder than the water. 

The snow more cold to the sense than water, 
and the ice than snow ; and they have in Italy 
means to keep snow and ice for the cooling of 
their drinks ; Qu. whether it be so in froth in re- 
spect of the liquor. 

Baths of hot water feel hottest at the first going 



221 

The frost dew which we see in hoar frost, and 
in the rymes upon trees or the like, accounted 
more mortifying cold than snow ; for snow cherish, 
eth the ground, and any thing sowed in it ; the 
other biteth and killeth. 

Stone and metal exceeding cold to the feeling 
more than wood ; yea more than jett or amber 
or horn, which are no less smooth. 

The snow is ever in the winter season, but the 
hail, which is more of the nature of ice, is ever in 
the summer season ; whereupon it is conceived, 
that as the hollows of the earth are warmest in the 
winter, so that region of the air is coldest in the 
summer; as if they were a fugue of the nature of 
either from the contrary, and a collecting itself to 
an union, and so to a further strength. 

So in the shades under trees in the summer 
which stand in an open field, the shade noted to 
be colder than in a wood. 

Cold effecteth congelation in liquors, so as they 
do consist and hold together, which before did run. 
Cold breaketh glasses, if they be close stopped 
in frost, when the liquor freezeth within. 

Cold in extreme maketh metals, that are dry 
and brittle, cleft and crack, iEraque dissiliunt; so 
of pots of earth and glass. 

Cold maketh bones of living creatures more 
fragile. 



222 

Cold maketh living creatures to swell in the 
joints, and the blood to clot, and turn more blue. 

Bitter frosts do make all drinks to taste more 
dead and flat. 

Cold maketh the arteries and flesh more asper 
and rough. 

Cold causes rheums and distillations by com- 
pressing the brain, and laxes by like reason. 

Cold increases appetite in the stomach, and 
willingness to stir. 

Cold maketh the fire to scald and sparkle. 

Paracelsus reporteth, that if a glass of wine be 
set upon a tarras in a bitter frost, it will leave some 
liquor unfrozen in the center of the glass, which 
excelleth spiritus vini drawn by fire. 

Cold in Muscovy, and the like countries, causes 
those parts which are voidest of blood, as the nose, 
the ears, the toes, the ringers, to mortify and rot; 
especially if you come suddenly to fire, after you 
have been in the air abroad, they are sure to 
moulder and dissolve. They use for remedy, as is 
said, washing in snow-water. 

If a man come out of a bitter cold suddenly to 
the fire, he is ready to swoon, or overcome. 

So contrariwise at Nova Zembla, when they 
opened their door at times to go forth, he that 
opened the door was in danger to be overcome. 



223 

The quantity offish in the cold countries, Nor- 
way, &c. very abundant. 

The quantity of fowl and eggs laid in the cliffs 
in great abundance. 

In Nova Zembla they found no beast but bears 
and foxes, whereof the bears gave over to be seen 
about September, and the foxes began. 

Meat will keep from putrifying longer in frosty 
weather, than at other times. 

In Iceland they keep fish, by exposing it to the 
cold, from putrifying without salt. 

The nature of man endureth the colds in the 
countries of Scricfinnia, Biarmia, Lappia, Iceland, 
Greenland; and that not by perpetual keeping 
in stoves in the winter time, as they do in Rus- 
sia; but contrariwise, their chief fairs and inter- 
course is written to be in the winter, because 
the ice evens and levelleth the passages of waters, 
plashes, &c. 

A thaw after a frost doth greatly rot and mellow 
the ground. 

Extreme cold hurteth the eyes, and causes blind- 
ness in many beasts, as is reported. 

The cold maketh any solid substance, as wood, 
stone, metal, put to the flesh, to cleave to it, and 
to pull the flesh after it, and so put to any cloth 
that is moist. 



224 

Cold maketh the pelage of beasts more thick 
and long, as foxes of Muscovy, sables, &c. 

Cold maketh the pelage of most beasts incline 
to grayness or whiteness, as foxes, bears, and so 
the plumage of fowls; and maketh also the crests 
of cocks, and their feet white, as is reported. 

Extreme cold will make nails leap out of the 
walls, and out of locks, and the like. 

Extreme cold maketh leather to be stiff like horn. 

In frosty weather the stars appear clearest and 
most sparkling. 

In the change from frost to open weather, or 
from open weather to frosts, commonly great 
mists. 

In extreme colds any thing never so little which 
arresteth the air maketh it to congeal ; as we see 
in cobwebs in windows, which is one of the least 
and weakest threads that is, and yet drops gather 
about it like chains of pearl. 

So in frosts, the inside of glass windows gather- 
eth a dew; Qu. if not more without. 

Qu. Whether the sweating of marble and stones 
be in frost, or towards rain. 

Oil in time of frost gathereth to a substance, as 
of tallow ; and it is said to sparkle some time, so as 
it giveth a light in the dark. 

The countries which lie covered with snow, 
have a hastier maturation of all grain than in other 



225 

countries, all being within three months, or there- 
abouts. 

Qu. It is said, that compositions of honey, as mead, 
do ripen, and are most pleasant in the great colds. 

The frosts with us are casual, and not tied to 
any months, so as they are not merely caused by 
the recess of the sun, but mixed with some inferior 
causes. In the inland of the northern countries, 
as in Russia, the weather for the three or four 
months of November, December, January, Febru- 
ary is constant, viz. clear and perpetual frost, 
without snows or rains. 

There is nothing in our region, which by ap- 
proach 6f a matter hot, will not take heat by tran- 
sition or excitation. 

There is nothing hot here with us, but is in a 
kind of consumption if it carry heat in itself; for 
all fired things are ready to consume, chafed things 
are ready to fire, and the heat of mens bodies 
needeth aliment to restore. 

The transition of heat is without any imparting of 
substance, and yet remaineth after the body heated 
is withdrawn ; for it is not like smells, for they leave 
some airs or parts not like light, for that abideth 
not when the first body is removed, not unlike to 
the motion of the load-stone, which is lent with- 
out adhesion of substance ; for if the iron be filed 
where it was rubbed, yet it will draw or turn. 

Q 



226 



THE CHARACTERS OF A BELIEVING CHRISTIAN, 

IN PARADOXES AND SEEMING 

CONTRADICTIONS. 

1 . A CHRISTIAN is one that believes things his 
reason cannot comprehend; he hopes for things 
which neither he nor any man alive ever saw : he 
labours for that which he knoweth he shall never 
obtain ; yet in the issue, his belief appears not to 
be false ; his hope makes him not ashamed ; his 
labour is not in vain. 

2. He believes three to be one, and one so be 
three ; a Father not to be elder than his Son ; a Son 
to be equal with his Father; and one proceeding 
.from both to be equal with both ; he believing three 
persons in one nature, and two natures in one per- 
son. 

3. He believes a Virgin to be a Mother of a 
Son ; and that very Son of hers to be her Maker. 
He believes him to have been shut up in a narrow 
room, whom heaven and earth could not contain. 
He believes him to have been born in time, who 
was and is from everlasting. He believes him 
to have been a w 7 eak child carried in arms, who is 
the Almighty ; and him once to have died, who 
only hath life and immortality in himself. 

4. He believes the God of all grace to have 
been angry with one that hath never offended him ; 



227 

and that God, that hates sin, to be reconciled to 
himself, though sinning continually, and never mak- 
ing or being able to make him satisfaction. He 
believes a most just God to have punished a most 
just person, and to have justified himself though 
a most ungodly sinner. He believes himself freely 
pardoned, and yet a sufficient satisfaction was 
made for him. 

5. He believes himself to be precious in God's 
sight, and yet Ioaths himself in his own. He dares 
not justify himself even in those things wherein he 
can find no fault with himself, and yet believes 
God accepts him in those services wherein he is 
able to find many faults. 

6. He praises God for his justice, and yet fears 
him for his mercy. He is so ashamed as that he 
dares not open his mouth before God ; and yet he 
comes with boldness to God, and asks him any 
thing he needs. He is so humble as to acknowledge 
himself to deserve nothing but evil ; and yet be- 
lieves that God means him all good. He is one 
that fears always, yet is as bold as a lion. He is 
often sorrowful, yet always rejoicing ; many times 
complaining, yet always giving of thanks. He 
is the most lowly-minded, yet the greatest aspirer ; 
most contented, yet ever craving. 

7. He bears a lofty spirit in a mean condition ; 
when he is ablest he thinks meanest of himself, He 



228 

is rich in poverty, and poor in the midst of riches. 
He believes all the world to be his, yet he dares 
take nothing without special leave from God. He 
covenants with God for nothing, yet looks for a 
great reward. He loseth his life and gains by it ; 
and whilst he loseth it, he saveth it. 

8. He lives not to himself, yet of all others he 
is most wise for himself. He denieth himself often, 
yet no man loveth himself so well as he. He is 
most reproached, yet most honoured. He hath 
most afflictions, and most comforts. 

9. The more injury his enemies do him, the 
more advantages he gains by them. The more he 
forsakes worldly things, the more he enjoys them. 

10. He is the most temperate of all men, yet 
fares most tleliciously ; he lends and gives most 
freely, yet he is the greatest usurer ; he is meek 
towards all men, yet inexorable by men. He is 
the best child, husband, brother, friend; yet hates 
father and mother, brother and sister. He loves 
all men as himself, yet hates some men with a per- 
fect hatred. 

] 1 . He desires to have more grace than any man 
hath in the world, yet is truly sorrowful when he 
seeth any man have less than himself; heknoweth 
no man after the flesh, yet gives all men their due 
respects ; he knoweth if he please man he cannot 
be the servant of Chris yet for Christ's sake he 



229 

pleaseth all men in all things. He is a peace- 
maker, yet is a continual fighter, and an irrecon- 
cilable enemy. 

12. He believes him to be worse than an infidel 
that provides not for his family, yet himself lives 
and dies without care. He accounts all his supe- 
riors, yet stands stiffly upon authority. He is se- 
vere to his children because he loveth them ; and 
by being favourable unto his enemy, he revengeth 
himself upon him. 

1 3. He believes the angels to be more excellent 
creatures than himself and yet counts them his ser- 
vants. He believes that he receives many good 
things by their means, and yet he neither prays for 
their assistance, nor offers them thanks, which he 
doth not disdain to do to the meanest Christian. 

14. He believes himself to be a king, how mean 
soever he be ; and how great soever he be, yet he 
thinks himself not too good to be a servant to the 
poorest saint. 

15. He is often in prison yet always at liberty: 
a freeman though a servant. He loves not honour 
amongst men, yet highly prizeth a good name. 

1 6. He believes that God had bidden every man 
that doeth him good, to do so ; he yet of any man 
is the most thankful to them that do aught for him> 
He would lay down his life to save the soul of his 



230 

enemy, yet he will not adventure upon one sin to 
save the life of him, who saved his. 

17. He swears to his own hindrance, and ehang- 
eth not; yet knoweth that his oath cannot tie him 
to sin. 

18. He believes Christ to have no need of any 
thing he doth, yet maketh account that he doth re- 
lieve Christ in all his acts of charity. He knoweth 
he can do nothing of himself, yet labours to work 
out his own salvation. He professeth he can do 
nothing, yet as truly professeth he can do all things : 
he knoweth that flesh and blood cannot inherit the 
kingdom of God, yet believeth he shall go to heaven 
both body and soul. 

19. He trembles at God's word, yet counts it 
sweeter to him than honey, and the honey-comb, 
and dearer than thousands of gold and silver. 

20. He believes that God will never damn him, 
and yet fears God for being able to cast him into 
hell. He knoweth he shall not be saved by, nor 
for his good works, yet he doth all the good works 
he can. 

21. He knoweth God's providence is in all 
things, yet is so diligent in his calling and busi- 
ness, as if he were to cut out the thread of his hap- 
piness. He believes before-hand that God hath 
proposed what he shall be, and that nothing can 



231 

make him lo alter his purpose ; yet prays and en- 
deavours, as if he would force God to save him 
for ever. 

22. He prays and labours for that which he is 
confident God means to give ; and the more as- 
sured he is, the more earnest he prays for that he 
knows he shall never obtain, and yet gives not 
over. He prays and labours for that which he 
knows he shall be no less happy without ; he prays 
with all his heart not to be led into temptation, yet 
rejoiceth when he is fallen into it ; he believes his 
prayers are heard, even when they are denied ; and 
gives thanks for that, which he prays against. 

23. He hath within him both flesh and spirit, yet 
he is not a double-minded man ; he is often led cap- 
tive by the law of sin, yet k never gets dominion 
over him ; he cannot sin, yet can do nothing with- 
out sin : he doth nothing against his will, yet main- 
tains he doth what he would not. He wavers and 
doubteth, yet obtains. 

24. He is often tossed and shaken, yet is as mount 
Sion; he is a serpent and a dove; a lamb and a 
lion; a reed and a cedar. He is sometimes so 
troubled that he thinks nothing to be true in reli- 
gion; yet if he did think so, he could not at all be 
troubled. He thinks sometimes that God hath no 
mercy for him, yet resolves to die in the pursuit of 
it. He believes like Abraham against hope, and 



232 

though he cannot answer God's logic, yet with the 
woman of Canaan, he hopes to prevail with the 
rhetoric of importunity. 

25. He wrestles and yet prevails; and though 
yielding himself unworthy of the least blessing he 
enjoys, yet Jacob like, he will not let him go with- 
out a new blessing. He sometimes thinks himself 
to have no grace at all, and yet how poor and af- 
flicted soever he be besides, he would not change 
conditions with the most prosperous man under 
heaven, that is a manifest worldling. 

26. He thinks sometimes that the ordinances of 
God do him no good, yet he would rather part 
with his life than be deprived of them. 

27. He was born dead ; yet so that it had been 
murder for any to have taken his life away. After 
he began to live, he was ever dying. 

28. And though he hath an eternal life begun in 
him, yet he makes account he hath a death to pass 
through. 

29. He counts self-murther a heinous sin, yet 
is ever busied in crucifying the flesh, and in putting 
to death his earthly members : not doubting, but 
there will come a time of glory, where he shall be 
esteemed precious in the sight of the great God of 
heaven and earth, appearing with boldness at his 
throne, and asking any thing he needs ; being en- 
dued with humility, by acknowledging his great 



^33 

crimes and offences, and that he deserveth nothing 
but severe punishment. 

30. He believes his soul and body shall be as full 
of glory, as them that have more; and no more 
full, than theirs that have less. 

3 1 . He lives invisible to those that see him, and 
those that know him best do but guess at him ; yet 
those many times judge more truly of him than he 
doth of himself. 

32. The world will sometimes account him a 
saint, when God accounteth him a hypocrite; and 
afterwards when the world branded him for an hy- 
pocrite, then God owned him for a saint. 

33. His death makes not an end of him. His 
soul which was put into his body, is not to be per- 
fected without his body ; yet his soul is more happy, 
when it is separated from his body, than when it 
was joined unto it : and his body though torn in 
pieces, burnt to ashes, ground to powder, turned 
to rottenness, shall be no loser. 

34. His advocate, his surety shall be his judge; 
his mortal part shall become immortal; and what 
was sown in corruption and defilement shall be 
raised in incorruption and glory ; and a finite crea- 
ture shall possess an infinite happiness. Glory be 
to God. 



234 



PRAYER 

MADE AND USED BY THE LORD CHAN- 
CELLOR BACON. 

O ETERNAL God, and most merciful Father 
in Jesus Christ : Let the words of our mouths, and 
the meditations of our hearts be now and ever 
gracious in thy sight, and acceptable unto thee, 
O Lord, our God, our strength, and our re- 
deemer. 

O eternal God, and most merciful Father in 
Jesus Christ; in whom thou hast made a covenant 
of grace and mercy with all those that come unto 
thee in him, in his name and mediation, we hum- 
bly prostrate ourselv€s before the throne of thy 
mercies' seat, acknowledging that by the breach of 
all thy holy laws and commandments, we are be- 
come wild olive-branches, strangers to thy cove- 
nant of grace ; we have defaced in ourselves thy 
sacred image imprinted in us by creation ; we have 
sinned against heaven and before thee, and are no 
more worthy to be called thy children. O admit 
us into the place even of hired servants. Lord 
thou hast formed us in our mothers wombs, thy 
providence hath hitherto watched over us, and pre- 
served us unto this period of time : O stay not the 



235 

course of thy mercies and loving-kindness towards 
us: have mercy upon us, O Lord, for thy dear Son 
Christ Jesus sake, who is the way, the truth, and 
the life. In him, O Lord, we appeal from thy 
justice to thy mercy, beseeching thee in his name, 
and for his sake only, thou wilt be graciously 
pleased freely to pardon, and forgive us all our sins 
and disobedience, whether in thought, word, or 
deed, committed against thy divine Majesty; and 
in his precious blood-shedding, death, and perfect 
obedience, free us from the guilt, the stain, the 
punishment and dominion of all our sins, and clothe 
us with his perfect righteousness. There is mercy 
w r ith thee, O Lord, that thou mayest be feared ; 
yea, thy mercies swallow up the greatness of our 
sins: speak peace to our souls and consciences, 
make us happy in the free remission of all our sins, 
and be reconciled to thy poor servants in Jesus 
Christ, in whom thou art well pleased : suffer not 
the works of thine own hands to perish, thou art 
not delighted in the death of sinners, but in their 
conversion. Turn our hearts, and we shall be 
turned ; convert us, and we shall be converted ; 
illuminate the eyes of our minds and understanding 
with the bright beams of thy Holy Spirit, that we 
may daily grow in the saving knowledge of the 
heavenly mystery of our redemption, wrought by 
our dear Lord and Saviour Jesus Christ ; sanctify 



236 

our wills and affection by the same Spirit, the most 
sacred fountain of all grace and goodness ; reduce 
them to the obedience of thy most holy will in the 
practice of all piety toward thee, and charity to- 
wards all men. Inflame our hearts with thy love, 
cast forth of them what displeaseth thee, all infi- 
delity, hardness of heart, prophaneness, hypocrisy, 
contempt of thy holy word and ordinances, all un- 
cleanness, and whatsoever advanceth itself in op- 
position to thy holy will. And grant that hence- 
forth, through thy grace we may be enabled to lead 
a godly, holy, sober, and christian life in true since- 
rity and uprightness of heart before thee. To this 
end, plant thy holy fear in our hearts, grant that it 
may never depart from before our eyes, but conti- 
nually guide our feet in the paths of thy righteous- 
ness, and in the ways of thy commandments: in- 
crease our weak faith, grant it may daily bring forth 
(he true fruits of unfeigned repentance, that by the 
power of the death of our Lord and Saviour Jesus 
Christ, we may daily die unto sin, and by the 
power of his resurrection we may be quickened, 
and raised up to newness of life, may be truly born 
anew, and may be effectually made partakers of 
the first resurrection, that then the second death 
may never have dominion over us. Teach us, O 
Lord, so to number our days, that we may apply 
our hearts unto wisdom ; make us ever mindful of 



237 

our last end, and continually to exercise the know- 
ledge of grace in our hearts, that in the said divorce 
of soul and body, we may be translated here to 
that kingdom of glory prepared for all those that 
love thee, and shall trust in thee ; even then and 
ever, O Lord, let thy holy angels pitch their tents 
round about us, to guard and defend us from all 
the malice of Satan, and from all perils both of 
soul and body. Pardon all our unthankfulness, 
make us daily more and more thankful for all thy 
mercies and benefits daily poured down upon us. 
Let these our humble prayers ascend to the throne 
of grace, and be granted not only for these mercies, 
but for whatsoever else thy wisdom knows needful 
for us ; and for all those that are in need, misery, 
and distress, whom, Lord, thou hast afflicted either 
in soul or body; grant them patience and perse- 
verance in the end, and to the end: And that, O 
Lord, not for any merits of ours, but only for the 
merits of thy Son, and our alone Saviour Christ 
Jesus ; to whom with thee, and the Holy Spirit, be 
ascribed all glory, &c. Amen. 



238 



AN ESSAY ON DEATH. 

1. I HAVE often thought upon death, and I 
find it the least of all evils. All that which is past 
is as a dream ; and he that hopes or depends upon 
time coming, dreams waking. So much of our 
life as we have discovered is already dead ; and all 
those hours which we share, even from the breasts 
of our mothers until we return to our grand-mother 
the earth, are part of our dying days ; whereof 
even this is one, and those that succeed are of the 
same nature, for we die daily ; and as others have 
given place to us, so we must in the end give way 
to others. 

2. Physicians in the name of death, include all 
sorrow, anguish, disease, calamity, or whatsoever 
can fall in the life of man, either grievous or un- 
welcome: But these things are familiar unto us, 
and we suffer them every hour ; therefore we die 
daily, and I am older since I affirmed it. 

3. I know many wise men that fear to die; for 
the change is bitter, and flesh would refuse to 
prove it : besides, the expectation brings terror, 
and that exceeds the evil. But I do not believe, 
that any man fears to be dead, but only the stroke 
of death ; and such are my hopes, that if heaven 
be pleased, and nature renew but my lease for 



239 

twenty-one years more, without asking longer days, 
I shall be strong enough to acknowledge without 
mourning, that I was begotten mortal. Virtue 
walks not in the high- way, though she go per alta ; 
this is strength and the blood to virtue, to contemn 
things that be desired, and to neglect that which 
is feared. 

4. Why should man be in love with his fetters- 
though of gold ? Art thou drowned in security ? 
Then I say thou art perfectly dead. For though 
thou movest, yet thy soul is buried within thee, and 
thy good angel either forsakes his guard or sleeps. 
There is nothing under heaven, saving a true 
friend, (who cannot be counted within the number 
of moveables) unto which my heart doth lean. 
And this dear freedom hath begotten me this 
peace, that I mourn not for that end which must 
be, nor spend one wish to have one minute added 
to the uncertain dale of my years. It w T as no mean 
apprehension of Lucian, who says of Menippus, 
that in his travels through hell, he knew not the 
Kings of the earth from other men, but only by 
their louder cryings and tears : which was fostered 
in them through the remorseful memory of the good 
days they had seen, and the fruitful havings which 
they so unwillingly left behind them : he that was 
well seated, looked back at his portion, and w T as 
loth to forsake his farm ; and others either minding 



240 

marriages, pleasures, profit, or preferment, desired 
to be excused from death's banquet : they had 
made an appointment with earth, looking at the 
blessings, not the hand that enlarged them, forget- 
ting how unclothedly they came hither, or with 
what naked ornaments they were arrayed. 

5. But w r ere we servants of the precept given, 
and observers of the heathens rule, memento mori, 
and not become benighted with this seeming feli- 
city, we should enjoy it as men prepared to lose, 
and not wind up our thoughts upon so perishing a 
fortune : he that is not slackly strong (as the ser- 
vants of pleasure) how can he be found unready to 
quit the veil and false visage of his perfection ? 
The soul having shaken off her flesh, doth then 
sei: up for herself, and contemning things that are 
under, shews what finger hath enforced her ; fo r 
the souls of ideots are of the same piece with those 
of statesmen, but now and then nature is at a 
fault, and this good guest of ours, takes soil in an 
imperfect body, and so is slackened from shewing 
her wonders ; like an excellent musician, which 
cannot utter himself upon a defective instrument. 

6. But see how I am swerved, and lose my 
course, touching at the soul that doth least hold 
action with death, who hath the surest property in 
this frail act ; his style is the end of all flesh, and 
the beginning of incorruption. 



241 

This ruler of monuments, leads men for the most 
part out of this world with their heels forward ; in 
token that he is contrary to life ; which being ob- 
tained, sends man headlong into ■ this wretched 
theatre, • where being arrived, their first language 
is that of mourning. Nor in my own thoughts, 
can I compare men more fitly to any thing, than 
to the Indian fig-tree, which being ripened to his 
full height, is said to decline his branches down to 
the earth ; whereof she conceives again, and they 
become roots in their own stock. 

So man having derived his being from the earth, 
first lives the life of a tree, drawing his nourishment 
as a plant, and made ripe for death he tends down- 
wards, and is sowed again in his mother the earth, 
where he perisheth not, but expects a quickening, 

7. So we see death exempts not a man from 
being, but only presents an alteration ; yet there 
are some men (I think) that stand otherwise per- 
suaded. Death finds not a worse friend than an 
alderman, to whose door I never knew him wel- 
come ; but he is an importunate guest, and will 
not be said nay. 

And though they themselves shall affirm, that they 
are not within, yet the answer will not be taken ; 
and that which heightens their fear is, that they 
know they are in danger to forfeit their flesh, but 
are not wise of the payment day : which sickly un- 



242 

certainty, is the occasion that (for the most part) 
they step out of this world unfurnished for their 
general account, and being all unprovided, desire 
yet to hold their gravity, preparing their souls to 
answer in scarlet. 

Thus I gather, that death is disagreeable to 
most citizens, because they commonly die intestate ; 
this being a rule, that when their will is made, 
they think themselves nearer a grave than before : 
now they, out of the wisdom of thousands, think to 
scare destiny, from which there is no appeal, by 
not making a will, or to live longer by protestation 
of their unwillingness to die. They are for the 
most part well made in this world (accounting their 
treasure by legions, as men do devils :) their fortune 
looks toward them, and they are willing to anchor 
at it, and desire (if it be possible) to put the evil 
day far off from them, and to adjourn their ungrate- 
ful and killing period. 

No, these are not the men which have bespoken 
death, or whose looks are assured to entertain a 
thought of him. 

8. Death arrives gracious only to such as sit in 
darkness, or lie heavy burthened with grief and 
irons; to the poor Christian, that sits bound in 
the galley; to despairful widows, pensive pri- 
soners, and deposed Kings ; to them, whose for- 
tune runs back, and whose spirit mutinies : unto 



243 

such death is a redeemer, and the grave a place 
for retiredness and rest. 

These wait upon the shore of death, and waft 
unto him to draw near, wishing above all others, 
to see his star, that they might be led to his place ; 
wooing the remorseless sisters to wind down the 
watch of their life, and to break them off before 
the hour. 

9. But death is a doleful messenger to an usurer, 
and fate untimely cuts their thread ; for it is never 
mentioned by him, but when rumours of war, and 
civil tumults put him in mind thereof. 

And when many hands are armed, and the 
peace of a city in disorder, and the foot of the com- 
mon soldiers sounds an alarm on his stairs, then 
perhaps such a one (broken in thoughts of his 
moneys abroad, and cursing the monuments of 
coin which are in his house) can be content to 
think of death, and (being hasty of perdition) will 
perhaps hang himself, lest his throat should be cut ; 
provided, that he may do it in his study, surrounded 
with wealth, to which his eye sends a faint and 
languishing salute, even upon the turning off; re- 
membring always, that he have time and liberty, 
by writing, to depute himself as his own heir. 

For that is a great peace to his end, and recon- 
ciles him wonderfully upon the point. 



244 

10. Herein we all dally with ourselves, and are 
without proof till necessity. I am not of those, 
that dare promise to pine away myself in vain- 
glory, and I hold such to be but feat boldness, and 
them that dare commit it, to be vain. Yet for my 
part, I think nature should do me great wrong, if 
I should be so long in dying, as I was in being 
born. 

To speak truth, no man knows the lists of his 
own patience ; nor can divine how able he shall 
be in his sufferings, till the storm come (the per- 
fectest virtue being tried in action :) but I would 
(out of a care to do the best business well) ever 
keep a guard, and stand upon keeping faith and a 
good conscience. 

1 1 . And if wishes might find place, I would die 
together, and not my mind often, and my body 
once; that is, I would prepare for the messengers 
of death, sickness, and affliction, and not wait 
long, or be attempted by the violence of pain. 

Herein I do not profess myself a Stoic, to hold 
grief no evil, but opinion, and a thing indifferent. 

But I consent with Caesar, and that the sudden- 
est passage is easiest, and there is nothing more 
awakens our resolve and readiness to die than the 
quieted conscience, strengthened with opinion, 
that we shall be well spoken of upon earth by those 



245 

that are just, and of the family of virtue ; the op- 
posite whereof, is a fury to man, and makes even 
life unsweet. 

Therefore, what is more heavy than evil fame 
deserved ? Or likewise, who can see worse days, 
than he that yet living doth follow at the funerals 
of his own reputation ? 

I have laid up many hopes, that I am privileged 
from that kind of mourning, and could wish that 
like peace to all those with whom I wage love. 

12. I might say much of the commodities that 
death can sell a man ; but briefly, death is a friend 
of ours, and he that is not ready to entertain him, 
is not at home. Whilst I am, my ambition is not 
to fore-flow the tide ; I have but so to make my 
interest of it as I may account for it ; I would wish 
nothing but what might better my days, nor desire 
any greater place than the front of good opinion. 
I make not love to the continuance of days, but to 
the goodness of them ; nor wish to die, but refer 
myself to my hour, which the great dispenser of all 
things hath appointed me ; yet as I am frail, and 
suffered for the first fault, were it given me to 
chuse, I should not be earnest to see the evening 
of my age ; that extremity of itself being a disease, 
and a mere return into infancy : so that if per- 
petuity of life might be given me, I should think 
what the Greek poet said, such an age is a mortal 



246 

evil. And since I must needs be dead, I require 
it may not be done before mine enemies, that I be 
not stript before I be cold ; but before my friends. 
The night was even now ; but that name is lost ; 
it is not now too late, but early. Mine eyes begin 
to discharge their watch, and compound with this 
fleshly weakness for a time of perpetual rest ; and I 
shall presently be as happy for a few hours, as I 
had died the first hour I was born. 



247 
LETTER 

TO THE MARQUIS FIAT, RELATING TO 
THE ESSAYS. 

Monsieur V Ambassadeur mon File, 

VOYANT que vostre Excellence faict & traite 
manages, non seulement entre les Princes d'Angle- 
terre & de France, mais aussi entre les langues 
(puis que faictes traduire non livre de Tadvance- 
ment des sciences en Francois) j'ai bien voulu vous 
envoyer mon livredernierement imprime, que j 
avois pour veu pour vous, mais j' estois en doubte, 
de le vous envoyer, pour ce qu* il estoit escrit en 
Anglois. Mais a' cest'heure pour la raison susdicte 
je le vous envoye. C'est un Reconcilement de 
mes Essayes Morales & Civiles, mais telement en- 
largies & enrichies, tant de nombre que de poix, 
que c' est de fait un oeuvre nouveau. Je vous baise 
les mains, & reste. 

Vostre tres affection£e ami, 

& tres humble serviteur. 



248 

TO THE 

EARL OF ARUNDEL AND SURREY: 

Just before his death, being the last letter he ever wrote. 

MY VERY GOOD LORD, 

I WAS likely to have had the fortune of Caius 
Plinius the elder, who lost his life by trying an ex- 
periment about the burning of the mountain Vesu- 
vius : for I was also desirous to try an experiment 
or two, touching the conservation and induration 
of bodies. As for the experiment itself, it suc- 
ceeded excellently well: but in the journey (be- 
tween London and Highgate) I was taken with 
such a fit of casting, as I knew not whether it were 
the stone, or some surfeit, or cold, or indeed a 
touch of them all three. But when I came to your 
lordship's house, I was not able, to go back, and 
therefore was forced to take up my lodging here, 
where your house-keeper is very careful and dili- 
gent about me; which I assure myself your lord- 
ship will not only pardon towards him, but think 
the better of him for it. For indeed your lordship's 
house was happy to me ; and I kiss your noble 
hands for the welcome which I am sure you give 
me to it, &c. 

I know how unfit it is for me to write to your 
lordship with any other hand than my own ; but by 
my troth my fingers are so disjointed with this fit of 
sickness, that I cannot steadily hold a pen. 



249 

E. Regr. Curia Pr&rogat. Cantura. Extract. 

THE LAST WILL 

OF 

FRANCIS BACON VISCOUNT ST. ALBAN. 

r IRST, I bequeath my soul and body into the 
hands of God by the blessed oblation of my Saviour; 
the one at the time of my dissolution, the other at 
the time of my resurrection. For my burial I de- 
sire it may be in St. Michael's Church near St. 
Albans : there was my mother buried, and it is the 
parish church of my mansion-house of Gorhambury, 
and it is the only christian church within the walls 
of Old Verulam. I would have the charge of my 
funeral not to exceed three hundred pounds at the 
most. 

For my name and memory I leave it to mens 
charitable speeches, and to foreign nations, and 
the next ages. But as to that durable part of my 
memory, which consisteth in my works and wri- 
tings, I desire my executors, and especially sir 
John Constable and my very good friend Mr. 
Bosvile, to take care that of all my writings, both 
of English and of Latin, there may be books fair 
bound and placed in the king's library, and in the 



250 

library of the university of Cambridge, and in the 
library of Trinity college, where myself was bred, 
and in the library of Bennet college, where my fa- 
ther was bred, and in the library of the university 
of Oxonford, and in the library of my lord of Can- 
terbury, and in the library of Eaton. 

Also whereas I have made up two register books, 
the one of my orations or speeches, the other of 
my epistles or letters, whereof there may be use ; 
and yet because they touch upon business of state, 
they are not fit to be put into the hands but of some 
counsellor, I do devise and bequeath them to the 
right honourable my very good lord the lord bishop 
of Lincoln, and the chancellor of his majesty's 
dutchy of Lancaster. Also I desire my executors, 
especially my brother Constable, and also Mr. Bos- 
vile, presently after my decease to take into their 
hands all my papers whatsoever, which are either 
in cabinets, boxes or presses, and them to seal up 
until they may at their leisure peruse them. 

I give and bequeath unto the poor of the parishes 
where I have at any time rested in my pilgrimage, 
some little relief according to my poor means ; to 
the poor of St. Martin's in the fields where I was 
born, and lived in my first and last days, forty 
pounds; to the poor of St. Michael's near St. 
Albans where I desire to be buried, because the 
day of death is better than the day of birth, fifty 



251 

pounds ; to the poor of St. Andrew's in Holborn, 
in respect of my long abode in Gray's-Inn, thirty 
pounds ; to the poor of the Abbey church parish in 
St. Albans, twenty pounds ; to the poor of St. 
Peter's there, twenty pounds ; to the poor of St. 
Stephen's there, twenty pounds ; to the poor of 
Redborn twenty pounds ; to the poor of Hemstead, 
where I heard sermons and prayers to my comfort 
in the time of the former great plague, twenty 
pounds ; to the poor of Twickenham, where I 
lived some time at Twickenham park, twenty 
pounds. I intreat Mr. Shute of Lombard-street , 
to preach my funeral sermon, and to him in that 
respect I give twenty pounds ; or if he cannot be 
had, Mr. Peterson my late chaplain, or his bro- 
ther. 

Devises and legacies to my wife : I give, grant 
and confirm to my loving wife by this my last will, 
whatsoever hath been assured to her, or men- 
tioned or intended to be assured to her by any 
former deed, be it either my lands in Hertford- 
shire, or the farm of the seal, or the gift of goods 
in accomplishment of my covenants of marriage ; 
and I give her also the ordinary stuff at Gorham- 
bury, as wainscot tables, stools, bedding, and the 
like; (always reserving and excepting the rich 
hangings with their covers, the table carpets, and 
the long cushions, and all other stuff which was or 



252 

is used in the long gallery ; and also a rich chair, 
which was my niece C sesar's gift, and also the 
armour, and also all tables of marble and towch.) 
I give also to my wife my four coach geldings and 
my best caroache, and her own coach mares and 
caroache : I give also and grant to my wife the 
one half of the rent which was reserved upon 
Reaed's lease for her life ; which rent although I 
intended to her merely for her better maintenance 
while she lived at her own charge and not to con- 
tinue after my death, yet because she has begun to 
receive it, I am content to continue it to her; and 
I conceive by this advancement, which first and last 
I have left her, besides her own inheritance, I have 
made her of competent abilities to maintain the 
estate of a viscountess, and given sufficient tokens of 
my love and liberality towards her; for I do reckon 
(and that with the least) that Gorhambury and my 
lands in Hertfordshire, will be worth unto her seven 
hundred pounds per Annum, besides Woodfells 
and the leases of the houses, whereof five hundred 
pounds per Annum only I was tied unto by cove- 
nants upon marriage : so as the two hundred 
pounds and better was mere benevolence ; the six 
hundred pounds per Annum upon the farm of the 
writs, was likewise mere benevolence ; her own 
inheritance also, with that she purchased with part 
of her portion, is two hundred pounds per Annum 



253 

and better, besides the wealth she hath in jewels, 
plate or otherwise, wherein I was never straight- 
handed. All which I here set down, not because 
I think it too much, but because others may not 
think it less than it is. 

Legacies to my friends : I give unto the right 
honourable my worthy friend the marquis Fiat, 
late lord ambassador of France, my books of ori- 
sons or psalms curiously rhymed : 1 give unto the 
right honourable my noble friend Edward earl of 
Dorset, my ring, with the crushed diamond, which 
the king that now is gave me when he was prince : 
I give unto my right honourable friend the lord 
Cavendish, my casting bottle of gold: I give to 
my brother Constable all my books, and one hun- 
dred pounds to be presented to him in gold: I 
give to my sister Constable some jewels, to be 
bought for her of the value of fifty pounds : I give 
to Nail her daughter some jewels, to be bought for 
her of the value of forty pounds : I give to my lady 
Cooke some jewels, to be bought for her of the 
value of fifty pounds : And to her daughter Anne 
Cooke, to buy her a jewel, forty pounds : And to 
her son Charles, some little jewel to the value of 
thirty pounds. I will also that my executors sell 
my chambers in Grays-Inn, which (now the lease 
is full) I conceive may yield some three hundred 
pounds ; one hundred pounds for the ground storv, 



254 

and two hundred pounds for the third and fourth 
stories ; which money, or whatsoever it be, I desire 
my executors to bestow for some little present re- 
lief upon twenty five poor scholars in both univer- 
sities, fifteen in Cambridge and ten in Oxonford. 
I give to Mr. Thomas Meautis, some jewel to be 
bought for him of the value of fifty pounds, and 
my footcloth horse : I give to my ancient good 
friend sir Toby Matthews, some ring to be bought 
for him of the value of fifty pounds: I give to my 
very good friend sir Christopher Darcy, some ring 
to be bought for him of the value of thirty pounds : 
I give to Mr. Henry Percy one hundred pounds : 
I give to Mr. Henry Goodricke forty pounds : I 
give to my God-son Francis Lowe son of Hum- 
phrey Lowe, one hundred and fifty pounds: I give 
to my God-son Francis Hatcher son of Mr. William 
Hatcher, one hundred pounds: I give to my God- 
son Francis Fleetwood son of Henry Fleetwood 
Esq; fifty pounds : I give to my God-son Philips 
son of auditor Philips, twenty pounds : I give to 
every of my executors a piece of plate of thirty 
pounds value. 

Legacies to my servants now, or late servants : 
I give to my servant Robert Halpeny four hundred 
pounds, and the one half of my provisions of hay, 
firewood and timber, which shall remain at the 
time of my decease : I give to my servant Stephen 



255 

Paise three hundred and fifty pounds, and my bed 
with the appurtenances, bed linen and apparel 
linen as shirts, pillowbiers, sheets, caps, handker- 
chiefs, &c. I give to my servant Wood three 
hundred and thirty pounds, with all my apparel, 
as doublets, hose, and to his wife ten pounds : I 
give to my late servant Francis Edney two hundred 
pounds, and my rich gown : I give to my ancient 
servant Throughton one hundred pounds : I give 
to my chaplain Dr. Rawleigh one hundred pounds : 
I give to my ancient servant Welles one hundred 
pounds : I give to my ancient servant Fletcher one 
hundred pounds, and to his brother ten pounds; 
and if my servant Fletcher be dead, -then the whole 
to his brother: I give to my w r ife's late wait- 
ing gentlewoman Mrs. Wagstaffe, one hundred 
pounds : I give to Morrice Davis one hundred 
pounds : I give to old John Bayes one hundred 
pounds : I give to my ancient servant Woder 
threescore and ten pounds : I give to my ancient 
servant Guilman threescore pounds : I give to my 
ancient servant Faldo forty pounds : I give to 
London my coachman forty pounds : I give to 
Harsnepp my groom forty pounds : I give to Abra- 
ham my footman forty pounds : I give Smith my 
bayliff and his wife forty pounds: I give to my 
ancient servant Bowes thirty pounds : I give to my 
servant Atkins thirty pounds : I give to old Tho- 



256 

mas Gotherum, who was bred with me from a 
child, thirty pounds : I give to my servant Plomer 
twenty pounds: I give to Daty my cook twenty 
pounds : I give to Henry Brown twenty pounds : 
I give to Richard Smith twenty pounds : I give 
to William Sayers ten pounds: I give to John 
Large twenty pounds : 1 give to old good wife 
Smith ten pounds: I give to Peter Radford's 
wife five pounds : I give to every mean servant 
that attends me and is not already named, five 
pounds. 

The general devise and bequest of all my lands 
and goods to the performance of my will. 

Whereas by former assurance made to sir John 
Constable knight, my brother-in-law, and to sir 
Thomas Crewe, and sir Thomas Hedley, knighr, 
and Serjeants at law, and some other persons now 
deceased ; all my lands and tenements in Hertford- 
shire, were by me conveyed in trust: And whereas 
of late my fine, and the whole benefit thereof, was 
by his majesty's letters patents conveyed to Mr. 
Justice Hutton, Mr. Justice Chamberlain, sir Fran- 
cis Barneham and sir Thomas Crewe knight, per- 
sons by me named in trust ; I do devise by this my 
will, and declare, that the trust by me reposed/ as 
well touching the said lands as upon the said letters 
patents, is, that all and every the said persons so 
trusted, shall perform all acts and assurances that 



257 

by my executors, or the survivor or survivors of 
them shall be thought fit and required, for the pay- 
ment and satisfaction of my debts and legacies, and 
performance of my will, having a charitable care 
that the poorest either of my creditors or legataries 
be first satisfied. 

I do farther give and devise all my goods, chat- 
tels and debts due to me whatsoever, as well my 
pension of twelve hundred pounds per Annum 
from the king for certain years yet to come, as all 
my plate, jewels, houshold stuff, goods and chat- 
tels whatsoever, (except such as by this my last 
will I have especially bequeathed to my executors, 
for the better and more ready payment of my debts, 
and performance of my will.) 

And because I conceive there will be upon the 
moneys raised by sale of my lands, leases, goods 
and chatties, a good round surplusage, over and 
above that which may serve to satisfy my debts and 
legacies, and perform my will; I do devise and 
declare, that my executors shall employ the said 
surplusage in manner and form following; that is 
to say, that they purchase there with so much land 
of inheritance, as may esect and endow two lec- 
tures in either the universities, one of which lec- 
tures shall be of natural philosophy, and the sci- 
ences in general thereunto belonging ; hoping that 
the stipends or salaries of the lectures may amount 



258 

to two hundred pounds a year for either of them; 
and for the ordering of the said lectures from time 
to time, I leave it to the care of my executors, to 
be established by the advice of the lords bishops of 
Lincoln and Coventry and Lichfield. 

Nevertheless thus much I do direct, that none 
shall be lecturer (if he be English) except he be 
master of arts of seven years standing, and that he 
be not professM in divinity, law or physic, as long 
as he remains lecturer; and that it be without dif- 
ference whether [he] be a stranger or English : and 
I wish my executors to consider of the president 
of Sir Henry SavihVs lectures for their better in- 
struction. 

I constistute and appoint for my executors of 
this my last will and testament, my approved good 
friend the right honourable Sir Humphrey Maye 
chancellor of his majesty's duchy of Lancaster, 
Mr. Justice Hutton, Sir Thomas Crewe, Sir Francis 
Barneham, Sir John Constable, and Sir Euball Thel- 
wall ; and I name and intreat to be one of my su- 
pervisors, my most noble, constant and true friend 
the duke of Buckingham, unto whom I do most 
humbly make this my last request, that he will reach 
forth his hand of grace to assist the just perfor- 
mance of this my will, and likewise that he will be 
graciously pleased for my sake to protect and help 
such of my good servants, as my executors shall at 



<259 

any time recommend to his grace's favour; and 
also I do desire bis grace in all humbleness to com- 
mend the memory of my long continued and faith- 
ful service unto my most gracious sovereign, who 
ever when he was prince was my pa ron, as I shall 
(who have now, I praise God, one foot in heaven) 
pray for him while I have breath. 

And because of his grace's great business, I pre- 
sume also to Lame for another of my supervisors, 
my good friend and near ally the Master of the 
Rolls. 

And I do most earnestly intreat both my execu- 
tors and supervisors, that although I know well it is 
matter of trouble and travail unto them, yet con- 
sidering what I have been, that they would vouch- 
safe to do this last office to my memory and good 
name, and to the discharge of mine honour and 
conscience ; that all men may be duly paid their 
own, that my good mind by their good care may 
erFect that good work. 

Whatsoever I have given, granted, confirmed or 
appointed to my wife, in the former part of this my 
will, I do now for just and great causes utterly re- 
voke and make void, and leave her to her right 
only. 

I desire my executors to have special care to dis- 
charge a debt by bond (now made in my sickness 
to Mr. Thomas Mewtes) he discharging me fully 



260 

towards Sir Robert Douglass, and to procure Sir 
Robert Douglass his patent to be delivered to him. 

Fr. St Alban. 

Published the nineteenth day of December, 1625, 
in the presence of 

W. Rawley, Ro. Halpeny, Stephen Raise, 
Will. Atkins, Thomas Kent, Edward Legge. 

Decimo tertio die mensis Julii Anno Domini millesimo sexcen- 
tesimo vicesimo septimo emanavit commissio domino Roberto 
Rich militi supreme curies cancellariae magistror' uni, 
Sr Thomas Meautys armigero, creditorihus honor andi viri 
domini Francisci Bacon militis domini Verulam vicecomitis 
sancti Albani defunct', habentibus <Jc. ad administrand' 
bona jura <fy credita dicti defuncti Francisci Bacon de- 
funct 1 juita tenor em $■ effectum ipsius testamenti supra- 
script 7 , eo quod dominus Thomas Crewe miles et dominus 
Johannes Constable miles executores in hujusmodi testa- 
mento nominaf alias vigore mandator* sive occasionum a 
curia praerogatf Cantuar' emanat? ad id legitime et pe- 
remptorie citat't, onus executionis testament' suprascripf 
in se suscipere recusarunt <$- denegarunt, saltern plus juste 
distulerunt ; eoque quod dominus Humphridus Maye miles 
cancellarius ducatus, Lancastrian, dominus Ricardus Hut- 
ton miles units justitiariorum domini nostri regis de banco 
coram, dominus Euball Thelwall miles supremce curiae can- 
cellated magistrorum unus, et dcmi7ius Franciscus Barnham 
miles, executores etiam in testamento suprascripf nomi- 
natf, ex certis eausis eos et amicos suos in ea parte juste 
movent! oneri executionis testament* suprascripf expresse 
renuntiarunt, prout ex actis curiae, predict' plenius liquet 
et apparet, de bene et fideliter administrando eadem ad 
sancta Dei evangelia in debita juris forma jurat* . 
r* yy A Mthwaite Farrant Registra 
Deputat' assumpt/ 



THE END. 



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